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This   book    is    due    two   weeks    from    the    last    date 
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1 .. 

i 

1 

( 

EARLY  METHODISTS 
UNDER   PERSECUTION 


BY 

JOSIAH   HENRY   BARR 


THE  METHODIST  BOOK  CONCERN 

NEW  YORK  CINCINNATI 


D  40L  1  4  II 


,.v 


Copyright,  igi6,  by 
JOSIAH    HENRY    BARR 


t)!)^'*^ 
3^1 


TO   MY   WIFE,   BERTHA   MAXSON   BARR,   M.A., 

WHO    HAS    BEEN    A    CONSTANT    INSPIRATION,    AND    WHO    HAS 

B.EJSDERED  ME  MUCH   ASSISTANCE  IN  PRODUCING  THE  WORK, 

THIS   BOOK   IS   DEDICATED. 


CONTENTS 

PAGE 

Preface 7 

CHAPTER     I 
The  Cost  of  a  New  Cause 9 

CHAPTER     II 
John  Wesley 16 

CHAPTER     III 
Charles  Wesley 38 

CHAPTER     IV 
George  Whitefield r 51 

CHAPTER     V 
The  Lay   Preachers  and  the   Persecutors 61 

CHAPTER     VI 
Thb  Methodist  People  and  the   Mobs 87 

CHAPTER     VII 
Perils  of  the  Lay   Preachers  in  Ireland 107 

CHAPTER     VIII 
Violence  in  Ireland 118 

CHAPTER     IX 
The  Press  Gangs 135 

CHAPTER     X 
The   Clergy  and  the   Magistrates 158 

CHAPTER     XI 
The  University  and  the   Methodists 169 

CHAPTER     XII 
The  Methodists  Vilified 200 

CHAPTER     XIII 
Persecution  Checked 223 

CHAPTER     XIV 
Summary — An  Estimate 232 

Bibliography 244 

Index 2  5  ' 


PREFACE 

This  work  was  undertaken  for  the  purpose  of  ascertaining, 
so  far  as  possible,  the  actual  extent  of  the  suffering  of  the  early 
Methodists,  and  of  their  struggle  against  persecution.  It  deals 
only  with  events  in  the  British  Isles  and  covers  the  life  of  the 
Rev.  John  Wesley.  There  was  persecution  after  his  death,  but 
by  that  time  the  crisis  had  passed  and  Methodism  had  become  so 
thoroughly  established  that  there  was  no  longer  any  possibility 
of  crushing  it.  Therefore  what  followed,  though  extremely 
trying,  was  more  incidental. 

At  the  beginning  of  the  task  the  hope  was  entertained  of 
making  this  a  source  book  of  facts,  but  the  abundance  of  material 
soon  made  this  plan  impracticable.  Were  all  the  material  to  be 
used  which  is  at  hand,  it  would  make  a  volume  of  twice  this  size. 
Therefore  this  does  not  purport  to  be  a  complete  account.  For 
the  sake  of  brevity  some  material  has  been  omitted  entirely,  and 
wherever  possible,  nearly  all  has  been  abridged.  In  some  in- 
stances narratives  have  been  broken  for  this  purpose.  However, 
it  is  believed  that  enough  is  given,  both  to  show  the  extent  of  the 
sufferings  of  the  Methodists,  and  to  portray  the  spirit  of  their 
persecutors. 

In  the  search  for  material  nothing  has  been  found  anywhere 
that  would  suggest  an  outline  for  the  work,  or  that  would  direct 
the  student  to  the  sources.  It  seems  to  be  almost  entirely  an 
unexplored  field.  It  has  been  necessary,  therefore,  to  handle 
volume  after  volume  wherever  material  seemed  likely  to  be  found. 
Between  two  and  three  thousand  volumes  have  thus  been  re- 
viewed. Also  such  English  periodicals  as  refer  to  the  subject 
and  could  be  found  have  been  consulted.  Of  the  three  collections 
of  pamphlets  relating  to  the  early  Methodists,  and  found  in  this 
country,  all  have  been  carefully  examined. 

Secondary  sources  have  been  used  sparingly,  as  in  almost 

7 


8  PREFACE 

all  instances  the  primary  sources  from  which  these  writers  took 
the  facts  were  readily  found.  The  chief  exception  to  this  is 
the  scholarly  work  of  L.  Tyerman,  whose  writings  to  some  extent 
have  been  a  guide  to  certain  sources  and  have  furnished  some 
excellent  material. 

The  work  was  suggested  by  Professor  James  T.  Shot  well, 
of  Columbia  University,  in  connection  with  regular  university 
work.  Moreover,  I  am  indebted  to  him  for  his  sympathetic 
interest  and  encouragement;  for  suggestions  in  regard  to  the 
arrangement  of  the  work,  and  for  helpful  criticism  of  the  manu- 
script. President  Charles  J.  Little,  of  Garrett  Biblical  Institute, 
gave  me  some  helpful  suggestions,  both  as  to  the  nature  of  the 
work  and  in  the  search  for  sources.  Had  he  lived,  doubtless 
with  his  wide  knowledge  of  Methodist  Church  history  he  would 
have  been  a  valued  adviser,  but  his  death  occurred  shortly  after 
the  work  was  begun. 

I  am  especially  indebted  to  Professor  John  Alfred  Faulkner, 
of  Drew  Theological  Seminary,  whose  great  scholarship  has 
been  a  constant  inspiration,  and  who  has  been  a  counselor 
throughout  the  entire  construction  of  the  book.  I  had  the  privi- 
lege of  consulting  him  freely  and  frequently,  and  always  found 
him  interested,  sympathetic,  and  helpful. 

I  recall  with  pleasure  the  courtesies  shown  me  while  in 
search  for  material.  I  found  the  librarian  of  Columbia  Univer- 
sity always  glad  to  render  any  possible  assistance.  I  am  also 
obliged  to  the  libraries  of  Union  Theological  Seminary,  the 
General  Theological  Seminary,  Wesleyan  University,  and  espe- 
cially Drew  Theological  Seminary.  At  all  times  at  Drew  I  had 
free  access  to  its  shelves,  and  to  its  rare  and  valuable  collections. 
Were  it  not  for  the  books,  pamphlets,  and  periodicals  relating 
to  early  Methodist  history  in  this  great  library  this  book  could 
not  have  been  written. 

JosiAH  Henry  Barr. 


CHAPTER  I 
THE  COST  OF  A  NEW  CAUSE 

At  the  University  of  Oxford  in  1730  a  group  of  young  men 
met  together  in  order  to  help  each  the  other  in  their  reHgious 
attainments.  They  studied  the  Scriptures,  discussed  religious 
books,  preached  to  the  prisoners,  and  tried  to  conform  their  lives 
to  Bible  standards.  These  young  men  speedily  became  the  objects 
of  ridicule  in  the  college,  and  consequently  were  dubbed  "enthusi- 
asts," "Methodists,"  "the  holy  club,"  etc.  They  met  only  with 
opposition,  which  continued  till  the  group  left  the  university,  and 
carried  with  them  these  opprobrious  names  into  fields  of  greater 
activity,  where  feeling  became  so  intensified  as  shortly  to  cul- 
minate in  open  violence. 

In  1739  Wesley  speaks  of  preaching  "the  plain  old  religion 
of  the  Church  of  England,  which  is  now  almost  'everywhere 
spoken  against'  under  the  name  of  Methodist."  ^  "Not  only  all 
manner  of  evil  was  spoken  of  us  both  in  private  and  public,  but 
the  beasts  of  the  people  were  stirred  up  almost  in  all  places  to 
knock  these  mad  dogs  on  the  head  at  once."  ^  This  seed  of  evil 
very  shortly  produced  a  rich  harvest  of  brutality.  Those  who 
chose  to  join  themselves  with  the  hated  Methodists  were  likely 
to  meet  bitter  opposition,  if  not  violence,  from  their  own  people. 
At  Islington,  Wesley  found  need  of  "encouraging  Miss  Crisp, 
who  was  being  persecuted  by  her  relatives."^  A  young  man  by 
the  name  of  Joseph  Periam  was  put  into  an  insane  asylum  for 
being  "Methodistically  mad."  He  was  conscious  of  no  bodily 
illness,   so  refused  their  remedies,   whereupon  he  was  thrown 


'John  Wesley,  Journal,  September  16,  1739 ;  October  15,  1739. 
"Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  p.  22,(i. 
^John  Wesley,  Journal,  March  11,  1739. 

9 


10      EARLY  METHODISTS  UNDER  PERSECUTION 

upon  a  bed,  a  key  thrust  into  his  mouth,  and  medicine  forced 
down  him.  His  father  visited  him  and  suggested  that  he  give 
up  rehgion.  He  refused,  and  the  father  left  him  in  the  asylum. 
At  Mr.  Periam's  request  Whitefield  called  upon  him,  and,  finding 
him  in  perfect  bodily  health,  he,  together  with  Mr.  Seward, 
succeeded  in  securing  his  release,  but  upon  condition  that  he 
accompany  Whitefield  to  Georgia.^  At  Hertford  Whitefield 
found  some  who  were  violently  opposed  and  persecuted  by  those 
of  their  own  household  because  of  this  "madness."  ''  Charles 
Wesley  says  that  "wives  and  children  are  beaten  and  turned  out 
of  doors  and  the  persecutors  are  the  complainers.  .  .  .  To-day 
Mary  Hanney  was  with  us.  While  she  continued  a  drunkard, 
a  swearer,  and  company-keeper  it  was  very  well;  she  and  her 
father  agreed  entirely.  But  from  the  time  of  her  turning  to 
God  he  has  used  her  most  inhumanly.  Yesterday  he  beat  her, 
and  drove  her  out  of  doors,  following  her  with  imprecations 
and  threatenings  to  murder  her,  if  she  returned."  f     One  Mrs. 

G was  put  in  Bedlam,  an  insane  asylum,  by  her  husband. 

She  escaped,  but  returned,  and  was  chained  down  and  treated 
in  the  usual  manner  of  the  asylum.  Her  crime  was  "Meth- 
odism." '^  Mr.  John  Bosworth  wrote  to  Wesley  saying  that  his 
friends  and  nearest  relatives  had  done  their  utmost  to  separate 
him  from  God  and  his  children,  meaning  the  Methodists;  but, 
failing  in  this,  they  seemed  resolved  upon  separating  him  from 
themselves.  His  uncle  saw  that  none  could  take  care  of  his 
business  as  well  as  Bosworth,  but  he  could  not  bear  a  Methodist 
in  his  house.^  Near  Newgate  Charles  Wesley  met  a  mother  who 
was  abused  and  persecuted  by  her  own  daughters,  who  did  not 


^George  Whitefield,  Journal,  IMay  19,  1739. 

^Ibid.,  June  20,  1739. 

"Charles  Wesley,  Journal,  September  28,  1739. 

'John  Wesley,  Journal,  August  23,  1740. 

Note — George  Whitefield's  son  was  "born  in  a  room  which  the  master 
of  the  house  had  prepared,  on  a  previous  occasion,  as  a  prison  for  his  wife" 
for  going  to  hear  the  great  Methodist  preacher.  (George  Whitefield,  Journal, 
February  9,  1744.) 

*John  Wesley,  Journal,  February  22,  1746. 


THE  COST  OF  A  NEW  CAUSE  ii 

refrain  even  from  blows. ^  John  Wesley  asks  what  kind  of 
creatures  are  those  gentlemen  and  their  wives,  who  would  "use 
the  most  scurrilous  language,  strike  and  drive  out  of  their  house 
on  a  rainy  night  a  young  gentlewoman,  a  stranger  far  from  home, 
for  'joining  with  the  Methodists.'  "  ^^ 

Persecution  took  the  form  of  refusing  employment  to  these 
people.  A  gardener,  who  had  been  in  the  employ  of  a  nobleman 
for  above  fifty  years,  was  discharged  for  "hearing  the  Method- 
ists." ^^  At  Charlton  all  the  farmers  entered  into  a  joint  agree- 
ment "to  turn  all  out  of  their  service,  and  give  no  work  to  any 
who  went  to  hear  a  Methodist  preacher."  This  plan,  however, 
fell  to  the  ground  by  the  conversion  of  some  of  the  parties  to  the 
agreement.  ^^  At  North-Moulton  a  gentleman  threatened  much, 
and  turned  many  out  of  their  work  and  farms. ^"  At  Hornby 
the  landlord  turned  all  the  Methodists  out  of  their  houses.^* 
They  then  built  some  little  houses  of  their  own.  Also  keelmen 
were  cruelly  treated  by  their  master.^^ 

The  overseers  of  the  poor  conceived  another  means  of  pre- 
venting some  of  the  people  from  hearing  these  preachers.  The 
ministers  of  Bramble,  Segery,  Lingley,  and  many  others  forbade 
the  churchwardens  and  overseers  to  let  these  who  heard  the 
Methodist  preacher  have  any  allowance  from  the  poor  funds  of 
their  parishes,  notwithstanding  some  of  them  were  very  poor 
and  had  large  families  to  support.^^ 

The  opposition  also  tried  to  use  the  courts  as  a  means  of 
checking  the  spread  of  this  "enthusiasm."  In  1740  "several 
men  made  a  great  disturbance,  during  the  evening  sermon  here," 
[probably  London],  "behaving  rudely  to  the  women,  and  striking 


'Charles  Wesley,  Journal,  February  27,  1748. 
^"John  Wesley,  Journal,  December  19,  1768. 
"Ibid.,  March  31,  1753. 
^^Ibid.,  September  9,  1754. 
"Ibid.,  September  19,  1755. 
"Ibid.,  July  7,  1757. 

^"Charles  Wesley.  Journal,  November  15,   1744. 

"George  Whitefield's   Works,   Letter   to   Bishop   of    Sarum,   November 
30,  1742. 


12       EARLY  METHODISTS  UNDER  PERSECUTION 

the  men,  who  spake  not  to  them."  A  constable  standing  by 
pulled  out  his  staff  and  commanded  them  to  keep  the  peace. 
Upon  this  one  of  them  swore  he  would  be  avenged,  and,  going 
immediately  to  a  justice,  made  oath  that  the  constable  had  picked 
his  pocket.  The  constable  was,  accordingly,  bound  over  to  the 
next  sessions.  Here  not  only  the  same  man,  but  two  of  his 
companions  swore  to  the  charge.  But  there  being  eighteen  or 
twenty  witnesses  on  the  other  side,  the  jury  easily  saw  through 
the  whole  proceeding,  and  without  going  out  at  all,  or  any 
demur,  brought  in  the  prisoner  "Not  guilty."  ^"^  The  Methodist 
place  of  worship  at  the  Foundry  in  London  was  presented  as  a 
"seditious  assembly."  But  the  presentment  was  quashed. ^^  The 
Gentleman's  Magazine  relates  the  following  account  of  a  present- 
ment in  Wales:  "Brecon,  August  28th,  1744.  We,  the  Grand 
Jury,  of  the  county  of  Brecon,  etc.,  having  received  in  charge 
amongst  other  learned  and  laudable  observations  made  by  our 
honorable  judge  of  this  circuit  that  we  ought  to  present  [as  crim- 
inal] every  obstruction  to  our  holy  religion,  as  being  the  most 
valuable  part  of  our  constitution,  and  it  being  too  well  known 
that  there  are  several,  as  we  are  advised,  illegal  field  and  other 
meetings  of  persons  styled  Methodists,  whose  preachers  pretend 
to  expound  the  Holy  Scriptures  by  virtue  of  inspiration,  by 
which  means  they  collect  together  great  numbers  of  disorderly 
persons,  very  much  endangering  the  peace  of  our  sovereign 
Lord,  the  King,  which  proceedings,  unless  timely  suppressed, 
may  endanger  the  peace  of  the  kingdom  in  general,  and,  at  all 
adventures,  the  pretended  preachers  or  teachers,  at  their  irregular 
meetings,  by  their  enthusiastic  doctrines,  do  very  much  confound 
and  disorder  the  minds  of  great  numbers  of  his  Majesty's  good 
subjects,  w^iich  in  time  may  prove  of  dangerous  tendency,  even 
to  the  confusion  of  our  established  religion,  and,  consequently, 
the  overthrowing  of  our  good  government,  both  in  church  and 
state;  and  that  we  may  be  as  particular  as  we  can  in  detecting 
this  villainous  scheme,  we  present  the  houses  following,  viz. : 

"John  Wesley,  Journal,  September  4,  1740. 
^'Ibid.,  May  31,  1740. 


THE  COST  OF  A  NEW  CAUSE  13 

Pontiwal,  in  the  parish  of  Broynllys,  being  the  house  of  John 
Watkins,  and  the  house  of  Howell  Harris,  in  Trevecka,  in  the 
parish  of  Talgarth,  both  in  this  county,  as  places  entertaining  and 
encouraging  such  dangerous  assemblies;  and  humbly  desire  our 
honorable  judge,  if  the  authority  of  this  court  is  not  sufficient  to 
suppress  the  said  disorders,  that  he  will  be  pleased  to  apply  for 
that  end  and  purpose  to  some  superior  authority  whereby  our 
religion  and  the  peace  of  the  nation  in  general,  and  this  country 
in  particular,  may  be  preserved  upon  our  ancient  and  laudable 
establishment."  ^^  This,  however,  is  the  only  presentment  of  this 
nature  that  is  known. 

At  Frome,  during  a  relentless  and  shameful  persecution  in 
175 1,  Mrs.  Seagram,  a  widow  with  two  children,  was  fined 
twenty  pounds  for  permitting  preaching  in  her  house,  which  had 
been  licensed  by  dissenters.  This  woman  supported  herself  and 
her  two  infants  by  selling  drugs.  When  she  could  not  pay  her 
fine  her  household  goods  and  stock  of  drugs,  worth  fifty  or  sixty 
pounds,  were  seized  and  sold,  which  left  her  and  her  children 
penniless  in  the  world.^*^ 

While  the  Methodists,  particularly  Howell  Harris  and  his 
associates,  were  very  successful  in  South  Wales,  "they  suffered 
in  North  Wales  cruel  persecution  and  oppression.  The  poorest 
sort  of  people,  who  showed  a  readiness  to  receive  the  Gospel,  had 
to  pay  fines  to  the  amount  of  eighty  pounds.  Some  were  totally 
ruined,  being  robbed  of  all  their  scanty  means  of  subsistence; 
and  even  the  pillow  under  the  head  of  the  child  in  its  cradle  was 
taken  by  their  cruel  persecutors."  ^^ 

*Tn  the  year  1747  the  brethren  of  South  Wales  exerted  them- 
selves to  make  collections  to  assist  their  poor  brethren  who  had 
been  thus  robbed  in  North  Wales,  and  to  defray  the  expenses  of  a 
lawsuit  which  they  had  instituted  in  defense  of  the  gospel."  ^^ 


'"Gentleman's  Magazine,  September,  1744,  p.  504. 
'"Stephen  Tuck,  Wesleyan  Methodism  in  Frome,  pp.  21  ff. 
^'Association  of  Aberystwyth  and  Bala,  History  of   Calvinistic  Meth- 
odism, p.  9. 
^==Ibid. 


14      EARLY  METHODISTS  UNDER  PERSECUTION 

The  writer  adds  in  a  footnote :  "Inasmuch  as  descendants  of 
the  ringleader  of  these  persecutions  are  now  not  only  kindly  dis- 
posed, but  also  liberal  and  helpful  to  the  cause  of  the  gospel,  we 
refrain  from  enlarging  upon  this  subject."  ^^ 

At  Hatfield  a  justice  levied  a  fine  on  a  local  preacher  on 
the  pretense  that  he  was  holding  a  conventicle;  so  also  did  a 
justice  in  Kent  three  or  four  years  previously.  These  punishments 
were  not  sustained,  however,  by  the  higher  courts.^^  Again,  in 
1786,  an  account  is  given  of  a  "body  of  the  people  called  Meth- 
odist" being  fined  twenty-one  pounds  "under  the  sanction  of  an 
obsolete  law  respecting  conventicles."  The  correspondent  ex- 
presses his  belief  that  the  "sufferers  will  find  sure  protection 
and  ample  redress  in  the  verdict  of  their  peers."  ^^ 

Shortly  before  Wesley's  death  other  and  "vigorous  attempts 
were  made  in  different  parts  of  the  kingdom  to  prosecute  the 
Methodists  under  the  Conventicle  Act.  Several  preachers  were 
fined  twenty  pounds  for  preaching  in  unlicensed  places,  and  even 
in  the  open  air."^^  Some  laymen  were  fined  five  shillings  for 
attending  the  preaching.^'^  This  attempt  also  gained  but  slight 
success.  However,  it  greatly  distressed  Wesley.  He  wrote  a  very 
earnest  appeal  to  several  of  the  bishops,  in  one  of  which  he  said 
that  now  he  was  an  old  man,  nearer  ninety  than  eighty  years  of 
age,  consequently  had  nothing  to  ask  or  to  fear  for  himself  from 
any  living  man,  but  he  earnestly  pleaded  that  justice  be  done  the 
people  called  Methodists.^^  In  stating  the  case  to  a  friend,  who 
was  a  member  of   Parliament,   probably  Wilber force,   Wesley 


'^Association  of  Aberystwyth  and  Bala,  History  of  Calvinistic  Meth- 
odism, p.  9. 

''^John  Wesley,  Journal,  July  17,  1772. 

"''Monthly  Chronicle,  1786,  p.  569. 

""Note — The  relative  purchasing  power  of  money  makes  this  sum  much 
larger  than  it  seems.  For  example,  in  order  to  prevent  losing  a  preaching 
house,  in  1776  Wesley  notes,  "I  bought  an  estate  consisting  of  two  houses,  a 
yard,  a  garden  with  three  acres  of  good  land"  for  sixteen  pounds,  ten  shill- 
ings, to  be  paid,  part  now,  part  Michaelmas,  and  the  balance  in  May. 

"Methodist  Manual  by  J.  Crowther,  p.  12,  Tyerman  Collection  of  Pam- 
phlets, vol.  ccxlii. 

"*John  Wesley,  Works,  Letter  to  Bishop  of  ,  June  26,  1790. 


THE  COST  OF  A  NEW  CAUSE  15 

observes :  "Last  month  a  few  people  met  together  in  Lincolnshire 
to  pray  and  to  praise  God  in  a  friend's  house;  there  was  no 
preaching  at  all.  Two  neighboring  justices  fined  the  man  of  the 
house  twenty  pounds.  I  suppose  he  was  not  worth  twenty 
shillings.  Upon  this  his  household  goods  were  distrained,  and 
sold  to  pay  the  fine.  He  applied  to  the  Quarter-Sessions,  but 
all  the  justices  averred,  'The  Methodists  could  have  no  relief  from 
the  Act  of  Toleration  because  they  went  to  church :  and  that, 
so  long  as  they  did  so,  the  Conventicle  Act  should  be  executed 
against  them.'  ^^  Last  Sunday,  when  one  of  our  preachers  was 
beginning  to  speak  to  a  quiet  congregation,  a  neighboring  justice 
sent  a  constable  to  seize  him,  though  he  was  licensed ;  and  would 
not  release  him  till  he  had  paid  twenty  pounds,  telling  him  his 
license  was  good  for  nothing  because  he  was  a  churchman. '^'^ 
Now,  sir,  what  can  the  Methodists  do?  They  are  liable  to  be 
ruined  by  the  Conventicle  Act,  and  they  have  no  relief  from  the 
Act  of  Toleration!  H  this  is  not  oppression,  what  is?  Where, 
then,  is  English  liberty!  ...  If  you  will  speak  to  Mr.  Pitt  on 
that  head  you  will  oblige,"  ^^  etc.  Like  other  attempts  of  this 
kind  by  the  justices  to  harass  the  Methodists,  this  also  proved  a 
failure,  for  the  oppressed  were  again  sustained  by  the  higher 
courts,  and  the  fines  were  remitted.^^ 


^John  Wesley,  Journal,  June  26,  1790,  or  Works,  Letter  to  a  Member  of 
Parliament,  June  26,  1790. 

Note — The  Conventicle  Act  was  passed  in  1664,  and  renewed  in  1670.  It 
was  aimed  at  all  kinds  of  dissenters.  Practically  all  religious  assemblies  were 
forbidden,  except  those  of  the  Established  Church. 

The  Act  of  Toleration  was  passed  in  1689,  and  tolerated  freedom  of 
worship  by  dissenters,  except  Catholics.  Technically,  a  Protestant  must 
dissent  in  order  to  receive  its  benefits.  For  the  text  of  these  Acts  see  Gee 
and  Hardy,  Documents  Illustrative  of  English  Church  History,  pp.  62^ 
and  65s. 

'"Ibid. 

••'•Ibid. 

'^Methodist  Manual  by  J.  Crowther,  p.  12,  Tyerman  Collection  of 
Pamphlets,  vol.  ccxlii. 


CHAPTER  II 

JOHN  WESLEY 

The  Rev.  John  Wesley  embodied  in  himself  the  great 
evangelical  movement  of  the  eighteenth  century.^  At  Oxford 
he  was  the  leader  of  the  Methodists,  and  when  the  revival  began 
to  spread  throughout  the  nation  his  was  the  skillful  hand  that 
organized  and  directed  it.  As  a  hymn  writer  he  was  second 
to  his  brother  Charles,  and  as  a  great  preacher  he  stood  next  to 
Whitefield,  but  he  surpassed  them  all  as  a  scholar,  as  a  contro- 
versialist, and  as  an  organizer  of  men.  He  possessed  so  remark- 
able a  calmness  of  temper  that  during  his  long  life  there  is 
scarcely  an  intimation,  either  by  opponent  or  friend,  of  ruffled 
feelings.  With  it  all  he  possessed  an  undaunted  courage.  He 
feared  no  opposition,  of  whatever  type  or  however  fierce.  He 
early  formed  the  practice  of  meeting  the  mobs  face  to  face,  and 
of  looking  them  straight  in  the  eye.  Hostile  publications,  if 
decent,  were  answered  by  him  so  far  as  time  would  permit.  By 
this  means  more  than  once  he  conquered  opposition,  and  turned 
enemies  into  friends.  Though  he  was  as  unbending  as  steel  in 
what  he  believed  to  be  duty,  yet  all  accounts  agree  in  representing 
him  as  gentle  and  kind.  He  had  a  mighty  conviction,  and  with 
it  a  most  astonishing  energ}^  These  did  not  desert  him  during 
his  entire  life.  The  conviction  together  with  his  energy  com- 
pelled him  to  his  wonderful  achievements,  which  caused  Southey 
to  wonder  at  the  man,^  and  Lecky  to  pronounce  him  "one  of  the 
most  powerful  and  most  active  intellects  in  England."^ 

But  withal  he  was  naturally  a  conservative.     At  Oxford  it 
was  Mr.  Morgan  that  led  the  way  to  visiting  the  prisons  and 


'Green,  History  of  the  English  People,  vol.  iv,  p.  147. 
''R.  Southey,  Life  of  John  Wesley. 

''Lecky,  England  in  the  Eighteenth  Century,  vol.  ii,  p.  607. 

16 


JOHN  WESLEY  17 

preaching  to  the  inmates.  Later,  when  excluded  from  the 
churches,  it  was  Whitefield  that  inaugurated  field  preaching.  He 
was  hurrying  home  to  silence  a  layman  who  had  begun  to  preach 
and  his  mother  told  him  to  be  careful  what  he  did  with  that 
young  man,  for  she  said,  "He  is  as  much  called  of  God  to  preach 
as  you  are."  *  When  once  convinced,  he  adopted  all  these  prac- 
tices, and  used  them  with  tremendous  effect.  He,  himself,  became 
the  most  energetic  of  field  preachers;  he  visited  prisons  every- 
where, and  used  all  the  effective  lay  preachers  that  were  available. 
Indeed,  without  these  departures  the  movement  could  never  have 
developed  into  a  great  revival. 

All  his  doctrines  were  those  which  he  firmly  believed  were 
taught  by  the  Church  of  England.^  If  he  reinterpreted  and 
revivified  some  of  them,  he  thought  that  he  found  even  this  in 
the  articles  or  homilies  of  the  Established  Church.  He  looked 
everywhere  for  what  seemed  to  him  to  be  useful  and  practical, 
and  when  once  adopted  by  him  it  was  transformed  into  a  living, 
energizing  force.  If  he  believed  it,  others  were  obliged  to  do  so 
because  of  his  compelling  personality.  This  is  the  type  of  man 
whom  persecution  vainly  attempted  to  check. 

One  of  his  first  encounters  was  with  the  celebrated  Beau 
Nash,  of  Bath.  This  noted  society  leader  and  gambler  expressed 
his  intention  to  put  to  confusion  the  Methodist  preacher.  Wesley 
was  in  the  midst  of  his  sermon  "when  their  champion  appeared, 
and,  coming  close  to  me,  asked,  *By  what  authority  I  did  these 
things?'  I  replied  by  the  authority  of  Jesus  Christ  conveyed 
to  me  by  the  (now)  Archbishop  of  Canterbury,  when  he  laid 
his  hands  upon  me  and  said,  'Take  thou  authority  to  preach  the 
gospel.'  He  said:  'This  is  contrary  to  Act  of  Parliament.  This 
is  a  Conventicle.'  I  answered :  'Sir,  the  Conventicle  mentioned 
in  that  Act  (as  the  preamble  shows)  are  seditious  meetings.  But 
this  is  not  such.  Here  is  no  shadow  of  sedition.  Therefore  it  is 
not  contrary  to  that  Act.'    He  replied :  'I  say  it  is.    And,  besides, 


^Moore,  Life  of  John  Wesley,  vol.  i,  p.  414. 

^'John  Wesley,  W^orks,  Farther  Appeal,  part  i,  sec.  3fi'  and  24ff,  etc. 


i8       EARLY  METHODISTS  UNDER  PERSECUTION 

your  preaching  frightens  people  out  of  their  wits.'  'Sir,  did 
you  ever  hear  me  preach?'  'No.'  'How,  then,  can  you  judge  of 
what  you  never  heard?'  'Sir,  by  common  report.'  'Common 
report  is  enough.  Give  me  leave  to  ask,  sir,  is  not  your  name 
Nash?'  'My  name  is  Nash.'  'Sir,  I  dare  not  judge  of  you  by 
common  report.  I  think  it  is  not  enough  to  judge  by.'  Here  he 
paused  a  while,  and,  having  recovered  himself,  asked,  'I  desire 
to  know  what  this  people  come  here  for?'  On  which  one  replied : 
'Sir,  leave  him  to  me.  Let  an  old  woman  answer  him.'  'You, 
Mr.  Nash,  take  care  of  your  body.  We  take  care  of  our  souls, 
and  for  the  food  of  our  souls  we  come  here.'  He  replied  not  a 
word,  but  walked  away."  ^ 

From  this  time  on  for  fifty  years  while  he  was  preaching 
there  were  many  and  rude  disturbances.  These  not  infrequently 
broke  out  into  violence.  Many  times  mobs  were  organized,  which 
he  was  compelled  to  face,  and  sometimes  these  attacked  him 
with  the  determination  to  take  his  life.  That  he  escaped  with  so 
few  injuries  seems  indeed  marvelous. 

At  Upton,  in  1740,  while  he  was  preaching,  the  rabble  rang 
the  bells  and  made  all  the  noise  they  could.'^  At  Deptford  "many 
poor  wretches  were  got  together,  utterly  void  both  of  common 
sense  and  common  decency.  They  cried  aloud  as  if  just  come 
from  among  the  tombs."  ^  Six  days  later,  at  the  same  place,  he 
says,  "Before  I  began  to  preach  many  men  of  the  baser  sort, 
having  mixed  themselves  with  the  women,  behaved  so  indecently 
as  occasioned  much  disturbance."  ^  At  Chelsea  the  congregation 
could  not  see  Wesley  "nor  one  another  at  a  few  yards  distance 
by  reason  of  the  exceeding  thick  smoke,  which  was  occasioned  by 
the  wild  fire  and  things  of  that  kind  continually  thrown  into  the 
room."  ^"    However,  he  continued  his  discourse. 

At  London  he  was    frequently  disturbed.     He  says :   "A 


"John  Wesley,  Journal,  June  5,   1739. 
'Ibid.,  May  13,  1740. 
"Ibid.,  February  4,  1741. 
"Ibid.,  February  10,  1741. 
"Ibid.,  January  26,  1742. 


JOHN  WESLEY  19 

great  number  of  men,  having  got  into  the  middle  of  the  place, 
began  to  speak  big,  swelling  words,  so  that  my  voice  could  hardly 
be  heard."  ^^  "The  many-headed  beast  began  to  roar  again."  ^^ 
"On  Saturday  while  I  was  preaching  a  rude  rout  lifted  up  their 
voice  on  high."  ^^  In  the  above  instances  he  turned  upon  his 
disturbers  and  quieted  them.  Frequently  he  was  thus  successful. 
He  says,  "We  greatly  rejoiced  in  the  Lord  at  Long- Lane,  even 
in  the  midst  of  those  that  contradicted  and  blasphemed."  ^* 

Sometimes  this  opposition  followed  him  to  his  lodgings,  or 
disturbed  him  there.  As  he  went  out  from  Spitalfields,  he  says, 
"a  pretty  large  mob  attended  me  to  the  door  of  the  house  to 
which  I  was  going.  But  they  did  us  no  hurt,  only  gaped,  and 
stared  and  hallooed  as  loud  as  they  could."  ^^  When  an  old  man, 
stopping  in  a  suburb  of  London,  a  gun  was  fired  at  his  chamber 
window  at  night,  and  at  the  same  time  a  large  stone  was  thrown 
through  it.  He  says  it  was  done  "probably  in  sport  by  some  that 
had  been  drinking.     I  presently  went  to  sleep  again."  ^^ 

Novel  means  were  tried  to  break  up  his  congregations. 
While  preaching  at  Charles  Square,  London,  "a  great  shout 
began.  Many  of  the  rabble  had  brought  an  ox,  which  they 
were  vehemently  laboring  to  drive  in  among  the  people.  But 
their  labor  was  in  vain."  ^'^  At  Pensford  "a  great  company  of 
the  rabble,  hired  (as  we  afterward  found)  for  the  purpose,  came 
furiously  upon  us,  bringing  a  bull,  which  they  had  been  baiting, 
and  now  strove  to  drive  in  among  the  people."  But  the  animal 
ran  either  to  the  one  side  or  the  other,  while  the  Methodists 
"quietly  sang  praise  to  God,  and  prayed  for  about  an  hour." 
"The  poor  wretches,  finding  themselves  disappointed,  at  length 
seized  upon  the  bull,  now  weak  and  tired,  after  having  been  too 
long  torn  and   beaten   both   by   dogs   and   man,    and   by   main 

"John  Wesley,  Journal,  September  18,  1740. 

'^Ibid.,  October  26,  1740. 

"Ibid.,  January  4,   1742. 

"Ibid.,  January  18,  1742. 

''Ibid.,  March  2,  1744. 

'^Ibid.,  December  19,  1782. 

"Ibid.,  July  12,   1741. 


20      EARLY  METHODISTS  UNDER  PERSECUTION 

strength,  partly  dragged  and  partly  thrust  him  in  among  the 
people.  When  they  had  forced  their  way  to  the  little  table  on 
which  I  stood,  they  tried  several  times  to  throw  it  down  by 
thrusting  the  helpless  beast  against  it,  who  of  himself  stirred  no 
more  than  a  log  of  wood.  I  once  or  twice  put  aside  his  head 
with  my  hand  that  the  blood  might  not  drop  upon  my  clothes, 
intending  to  go  on  as  soon  as  the  hurry  should  be  a  little  over. 
But  the  table  falling  down,  some  of  our  friends  caught  me  in 
their  arms  and  carried  me  right  away  on  their  shoulders,  while 
the  rabble  wreaked  their  vengeance  on  the  table,  which  they  tore 
bit  from  bit."  ^^  At  the  Great  Gardens  "many  of  the  beasts  of 
the  people  labored  much  to  disturb  those  who  were  of  a  better 
mind.  They  endeavored  to  dri\e  in  a  herd  of  cows  among  them, 
but  the  brutes  were  wiser  than  their  masters.  They  then  threw 
whole  showers  of  stones,  one  of  which  struck  me  just  between 
the  eyes.  But  I  felt  no  pain  at  all,  and  when  I  had  wiped  away 
the  blood  went  on  testifying  with  a  loud  voice."  ^^ 

In  1765  Wesley  rode  to  North-Taunton,  a  village  which 
several  of  his  preachers  had  previously  visited.  When  he  began 
to  preach  "a  clergyman  came  with  two  or  three,  by  the  courtesy 
of  England  called  gentlemen."  After  a  few  statements  "the 
minister  cried  out,  'That  is  false  doctrine;  that  is  predestination.' 
Then  the  roar  began,  to  second  which  they  had  brought  an 
huntsman  with  his  hounds.  But  the  dogs  were  wiser  than  the 
men,  for  they  could  not  bring  them  to  make  any  noise  at  all. 
One  of  the  gentlemen  supplied  their  place.  He  assured  us  he 
was  such,  or  none  would  have  suspected  it.  For  his  language 
was  as  base,  foul,  and  porterly  as  ever  was  heard  at  Billingsgate. 
Dog,  rascal,  puppy,  and  the  like  terms  adorned  almost  every 
sentence.  .  .  .  I  left  him  the  field  and  withdrew  to  my  lodg- 
ing." ^'^  At  Penzance  "a  company  of  soldiers  were  in  town, 
whom,  toward  the  close  of  the  sermon,  the  good  officer  ordered 
to  march  through  the  congregation ;  but  they  readily  opened  and 


""John  Wesley,  Journal,  March  19,  1742. 
"Ibid.,  September  12,  1742. 
""Ibid.,  September  4,  1765. 


JOHN  WESLEY  21 

closed  again.  It  made  very  little  disturbance."  ^^  At  Epworth 
"a  kind  of  gentleman  got  a  little  party  together  and  took  great 
pains  to  disturb  the  congregation.  He  hired  a  company  of  boys 
to  shout,  and  made  a  poor  man  exceedingly  drunk,  who  bawled 
out  much  ribaldry  and  nonsense,  while  he  himself  played  the 
French-horn.     But  he  had  little  fruit  for  his  labor."  ^^ 

Cornwall  and  neighboring  counties,  which  were  places  of 
such  bitter  persecution,  as  might  be  expected,  were  also  the  scenes 
of  many  disturbances.  At  Taunton  in  Somersetshire,  Wesley 
says,  "I  had  designed  to  preach  in  the  yard  of  our  inn;  but  before 
I  had  named  my  text,  having  uttered  only  two  words,  'Jesus 
Christ,'  a  tradesman  of  the  town  (who  it  seems  was  mayor- 
elect)  made  so  much  noise  and  uproar  that  w^e  thought  it  best  to 
give  him  the  ground."  ~^  However,  the  people  followed  Wesley 
to  a  room  where  he  preached.  At  Trebouan  "the  constable  and 
his  companions  came  and  read  the  proclamation  against  riots. 
When  he  had  done  I  told  him,  *We  will  do  as  you  require;  we 
wnll  disperse  within  an  hour,'  and  went  on  with  my  sermon."  -•* 
At  Newlyn  "an  immense  multitude  of  people  was  gathered  to- 
gether; but  their  voice  was  as  the  roaring  of  the  sea.  I  began 
to  speak,  and  the  noise  died  away.  But  before  I  had  ended  my 
prayer  some  poor  wretches  of  Penzance  began  cursing  and  swear- 
ing, and  thrusting  the  people  off  the  bank.  In  two  minutes  I 
w'as  thrown  in  the  midst  of  them,  when  one  of  Nevv^lyn,  a  bitter 
opposer  till  then,  turned  about  and  swore,  'None  shall  meddle 
with  the  man:  I  will  lose  my  life  first.'  Many  others  were  of 
his  mind.  So  I  walked  a  hundred  yards  forward,  and  finished 
my  sermon  without  any  interruption."  ^^  At  Saint  Ives  "Mr.  S. 
sent  his  man  to  ride  his  horse  to  and  fro  through  the  midst  of 
the  congregation.     Some  of  the  chief  men  in  the  town  bade  me 


''John  Wesley,  Journal,  August  2j,,  1780. 

"Ibid.,  June  13,  1763. 

"^Ibid.,  September  19,  1743. 

"Ibid.,  July  ID,  1742. 

Note — Often  the  magistrates  assumed  that  field  preaching  was  rioting. 

'•''Ibid.,  July  12,  1747. 


22      EARLY  METHODISTS  UNDER  PERSECUTION 

go  on,  and  said  no  man  should  hinder  me;  but  I  judged  it  better 
to  retire  to  the  room."  ^^  At  Grimsby  "a  young  gentleman  with 
his  companions  quite  drowned  my  voice  till  a  poor  woman  took 
up  the  cause,  and  by  reciting  a  few  passages  of  his  life  wittily 
and  keenly  enough  turned  the  laugh  of  all  his  companions  full 
upon  him.     He  could  not  stand  it,  but  hastened  away."  ^^ 

Once  in  a  while  the  disturbers  dispersed  themselves,  as  for 
example  the  following :  "I  came  to  Wycombe.  It  being  the  day 
on  which  the  mayor  was  chosen,  abundance  of  rabble  full  of 
strong  drink  came  to  the  preaching  on  purpose  to  disturb.  But 
they  soon  fell  out  among  themselves,  so  that  I  finished  my 
sermon  in  tolerable  quiet."  ^^  However,  it  was  not  always  thus. 
At  Skircoat-green  *'our  brethren  were  much  divided  in  their 
judgment.  Many  thought  I  ought  to  preach  at  Halifax-Cross. 
Others  judged  it  to  be  impracticable;  the  very  mention  of  it,  as 
a  possible  thing,  having  set  all  the  town  in  an  uproar.  However, 
to  the  Cross  I  went.  There  was  an  immense  number  of  people, 
roaring  like  the  waves  of  the  sea.  But  the  far  greater  part  of 
them  were  still  as  soon  as  I  began  to  speak.  They  seemed  more 
and  more  attentive  and  composed  till  a  gentleman  got  some  of 
the  rabble  together,  and  began  to  throw  money  among  them, 
which  occasioned  much  hurry  and  confusion."  ^^  Wesley  then 
removed  to  another  place. 

In  Ireland  occasionally  the  disturber  got  himself  into  trouble. 
At  Swaddling-bar  "a  large  room  was  offered;  but  it  was  quickly 
so  full  and  so  hot  that  I  was  obliged  to  go  out  into  the  street. 
I  had  hardly  named  my  text  before  a  poor  papist  at  a  small  dis- 
tance from  me  began  blowing  a  horn.  But  a  gentleman,  stepping 
up,  snatched  his  horn  away,  and  without  ceremony  knocked  him 
down."^''  At  Kilfinnan  'T  had  hardly  begun  to  speak  when  a 
young  person,  a  kind  of  gentleman,  came  and  took  great  pains  to 


""John  Wesley,  Journal,  August  23,  1750. 
"'Ibid.,  February  23,  1747. 
"*Ibid.,  September  25,  1746. 
'"'"Ibid.,  August  22,  1748. 
^'"Ibid.,  April  30,  1767. 


JOHN  WESLEY  23 

make  a  disturbance.  Mr.  Dancer  mildly  desired  him  to  desist; 
but  was  answered  with  a  volley  of  oaths  and  blows.  One  of  the 
town  then  encountered  him  and  beat  him  well.  But  the  noise 
preventing  my  being  heard,  I  retired  a  few  hundred  yards,  .  .  . 
and  quietly  finished  my  discourse."  ^^  "After  a  long  day's 
journey  I  preached  in  the  new  courthouse  at  Sligo  to  far  the 
worst  congregation  that  I  have  seen  since  I  came  into  the  king- 
dom. Some  (miscalled  gentry)  laughed  and  talked  without  fear 
or  shame  till  I  openly  reproved  them ;  and  the  rabble  was  equally 
rude  near  the  door."  ^^ 

Wesley  rode  to  Pocklington,  and  was  sorry  when  he  found 
it  was  fair-day;  that  notice  had  been  given  that  he  would  preach, 
especially  since  he  heard  that  there  was  no  society  in  the  town. 
Besides,  the  unusual  bitterness  of  several  who  met  him  in  the 
street  made  the  prospect  still  more  unpromising.  As  the  room 
which  had  been  provided  was  scarcely  five  yards  square,  he  then 
looked  at  a  yard  which  was  proposed ;  "but  one  circumstance  of 
this  I  did  not  like.  It  was  plentifully  furnished  with  stones; 
artillery  ready  at  hand  for  the  devil's  drunken  champions."  ^^ 
Soon  a  larger  room  was  offered,  to  which  he  went  immediately 
and  preached  without  molestation. 

The  above  shows  W^esley's  caution ;  the  following  shows  the 
craftiness  of  one  of  his  friends :  Wesley  was  preaching  at  Hartle- 
pool. "Toward  the  close  of  the  sermon,  a  queer,  clumsy  man, 
I  suppose  a  country  wit,  took  a  great  deal  of  pains  to  disturb 
the  congregation.  When  I  had  done,  fearing  he  might  hurt 
those  who  were  gathered  about  him,  I  desired  two  or  three  of 
our  brethren  to  go  to  him,  one  after  the  other,  and  not  to  say 
much  themselves,  but  let  him  talk  till  he  was  weary.    They  did  so, 


^'John  Wesley,  Journal,  May  25,  1767. 

Note — At  Athlone,  says  Wesley,  "a  Popish  miller,  prompted  by  his 
betters,  so  called,  got  up  to  preach  over  against  me.  But  some  of  his  com- 
rades throwing  a  little  dirt  in  his  face,  he  leaped  down  in  haste  to  fight  them. 
This  bred  a  fray  in  which  he  was  so  roughly  handled  that  he  was  glad  to 
get  off  with  only  a  bloody  nose."     (John  Wesley,  Journal,  July  14,  1765-) 

"John  Wesley,  Journal,   May  23,   1785. 

^^Ibid.,  April  25,  1752. 


24      EARLY  METHODISTS  UNDER  PERSECUTION 

but  without  effect,  as  his  fund  of  ribaldry  seemed  inexhaustible. 
William  Atwood  then  tried  another  way.  He  got  into  the  circle 
close  to  him,  and,  listening  a  while,  he  said,  'That  is  pretty ;  pray, 
say  it  over  again.'  'What,  are  you  deaf.'  'No;  but  for  the 
entertainment  of  the  people.  Come :  we  are  all  attention.'  After 
repeating  this  twice  or  thrice,  the  wag  could  not  stand  it,  but  with 
two  or  three  curses  walked  clearly  off."  "^  "In  the  evening, 
though  it  was  cold,  I  was  obliged  to  preach  abroad  in  Newcastle. 
One  buffoon  labored  much  to  interrupt ;  but,  as  he  was  bawling 
with  his  mouth  wide  open,  sonne  arch  boys  gave  him  such  a 
mouthful  of  dirt  as  quite  satisfied  him."^^  At  Jatterson  "I  had 
finished  my  sermon  when  a  gentleman,  violently  pressing  in, 
bade  the  people  get  home  and  mind  their  business.  As  he  used 
some  bad  words,  my  driver  spake  to  him.  He  fiercely  said,  'Do 
you  think  I  need  to  be  taught  by  a  chaise-boy  ?'  The  lad  replied, 
*Really,  sir,  I  do  think  so.'     The  conversation  ended."  "*^ 

A  great  many  times  Wesley  uses  the  expression,  "Lost 
labor."  Sometimes  he  looked  straight  into  the  eye  of  the  dis- 
turbers, at  other  times  some  in  the  audience  took  the  disturbers 
in  hand.  Often  both  preacher  and  listeners  paid  no  attention  to 
those  who  mocked,  and  thus  their  labor  was  lost.  Occasionally 
Wesley  went  down  among  those  who  were  disturbing,  took  them 
by  the  hand,  and  reasoned  with  them.  At  other  times  he  re- 
buked them  openly  from  the  stand.  He  used  a  diversity  of  means 
according  to  circumstances.  During  his  later  years  he  so  often 
speaks  of  disturbances  by  those  who  by  the  courtesy  of  England 
are  called  gentlemen.  Sometimes  he  rebuked  these  openly,  but 
oftener  he  paid  no  attention  to  them  other  than  to  pity  them. 
Once  he  exclaims,  "How  much  inferior  to  the  keelmen  and 
colliers!"" 

This  is  the  nature  of  the  disturbances  by  which  Wesley  was 
constantly  annoyed.     But  these  were  the  mild  cases.     It  will  l)e 


"John  Wesley,  Journal  July  4,  1759. 
'Ibid.,  March  17,  1775. 
'°Ibid.,  July  21,  1777, 
''Ibid.,  October  8,  1778. 


JOHN  WESLEY 


^^ 


of  interest  now  to  notice  some  of  the  mobs  which  he  encountered, 
and  the  violence  that  he  suffered. 

The  first  real  mob  which  he  encountered  was  at  Bristol. 
Here  the  court,  the  alleys,  and  all  the  street,  upward  and  down- 
ward, were  "filled  wnth  people,  shouting,  cursing,  and  swearing 
and  ready  to  swallow  the  ground  with  fierceness  of  rage."^*^ 
Later  he  heard  that  some  of  these  were  hired  and  made  drunk 
for  the  purpose  of  disturbing  him.^^  His  next  encounter  was  in 
London.  He  says :  "As  I  returned  home  in  the  evening  I  had  no 
sooner  stepped  out  of  the  coach  than  the  mob,  who  were  gathered 
in  great  numbers  about  my  door,  quite  closed  me  in."  He  imme- 
diately spoke  to  those  that  were  next  to  him  "of  righteousness 
and  judgment  to  come."^°  By  this  means  he  succeeded  in 
restoring  quiet.  Two  weeks  later  as  he  returned  home  he  found 
"an  innumerable  mob  round  the  door,  who  opened  all  their 
throats  the  moment  they  saw  [him]."'*^  Again  he  succeeded  in 
calming  them,  and  by  the  same  means  as  before.  At  Long-Lane 
many  heavy  stones  were  thrown,  one  of  which  went  just  over 
his  shoulder.'*^  At  Marylebone  Fields  many  stones  fell  on  his 
right  and  on  his  left.^^  At  Long-Lane  again  the  opposers  "were 
above  measure  enraged;  they  not  only  made  all  possible  noise, 
but  violently  thrust  many  persons  to  and  fro,  struck  others,  and 
brake  down  part  of  the  house.  At  length  they  began  throwing 
large  stones  upon  the  house,  which  forcing  their  way  wherever 
they  came,  fell  down  together  with  the  tiles  among  the  people, 
so  that  they  were  in  danger  of  their  lives."  *^ 

At  Pelton :  "As  I  was  meeting  the  leaders  a  company  of 
young  men,  having  prepared  themselves  by  strong  drink,  broke 
open  the  door,  and  came  rushing  in  with  the  utmost  fury.""*^ 


■''^ohn  Wesley,  Journal,  April  i,  1740. 

^"Ibid.,  April  12,  1740. 

^Ibid.,  September  14,  1740. 

"Ibid.,  September  28,  1740. 

^"Ibid.,  February  16,  1741. 

"Ibid.,  May  3,  1741. 

"Ibid.,  January  25,  1742. 

*^Ibid.,  March  18,  1743, 


26      EARLY  METHODISTS  UNDER  PERSECUTION 

However,  their  violence  ended  here.  At  Cowbridge  "the  sons  of 
Behal,  gathered  themselves  together,  headed  by  one  or  two 
wretches,  called  gentlemen,  and  continued  shouting,  cursing,  blas- 
pheming, and  throwing  showers  of  stones  almost  without  inter- 
mission. So,  after  some  time  spent  in  prayer  for  them,  I  judged 
it  best  to  dismiss  the  congregation."  ^^  At  Newcastle  the  mob 
assembled,  but  at  the  height  of  their  rudeness  they  had  some 
humanity  left.'*''     However,  Wesley  deemed  it  best  to  retire. 

During  the  riots  at  Wednesbury  several  friends  earnestly 
desired  Wesley  to  call  there.  He  went,  and  his  experience  was 
as  follows : 

At  noon  he  preached  near  the  middle  of  the  town  to  a  far 
larger  congregation  than  he  expected.  He  was  not  disturbed 
either  during  the  service  or  while  going  to  or  from  it.  How- 
ever, as  he  was  writing  at  Francis  Ward's  in  the  afternoon,  a 
cry  arose  that  a  mob  had  beset  the  house.^^  They  joined  in 
prayer,  and  the  mob  dispersed.  He  then  told  his  friends  that  it 
was  time  to  go.  They  pressed  him  exceedingly  to  stay,  and  in 
order  that  he  might  not  offend  them  he  remained,  though  he 
foresaw  what  would  follow.  Before  five  the  mob  surrounded 
the  house  in  greater  numbers  than  before.  They  all  cried,  "Bring 
out  the  minister;  we  will  have  the  minister."  Wesley  desired 
one  to  take  their  captain  by  the  hand  and  bring  him  into  the 
house.  After  a  few  words  he  was  quieted.  He  then  desired  him 
to  go  and  bring  in  two  or  three  of  his  companions  who  were 
most  angry.  He  brought  in  two,  who  in  a  few  minutes  were  as 
calm  as  their  leader.  Wesley  then  went  out  among  the  mob 
and,  standing  on  a  chair,  he  "asked,  'What  do  any  of  you  want 
with  me?'  Some  said,  'We  want  you  to  go  with  us  to  the  justice.' 
I  replied,  'That  I  will  do  with  all  my  heart.'  I  then  spoke  a  few 
words,  which  God  applied,  so  that  they  cried  out  with  might 
and  main,  'This  gentleman  is  an  honest  gentleman,  and  we  will 


^"John  Wesley,  Journal,  May  7,  1743. 
^'Ibid.,  July  10,  1743. 

^*John  Wesley,  Journal,  October  20.  1743 ;  Works,  Modern  Christianity 
Exemplified,  par.  34;  Letter  to  IMr.  J.  Smith,  June  25,  1746,  par.  10,  etc. 


JOHN  WESLEY  37 

spill  our  blood  in  his  defense.'  I  asked,  'Shall  we  go  to  the  justice 
to-night  or  in  the  morning?'  Most  of  them  cried,  'To-night, 
to-night.'  On  which  I  went  before  and  two  or  three  hundred 
followed,  the  rest  returning  whence  they  came." 

The  night  came  on  before  they  had  walked  a  mile,  and  with 
it  a  heavy  rain.  However,  they  went  on  to  Bently-Hall,  two 
miles  from  Wednesbury.  But  the  justice,  Mr.  Lane,  sent  word 
that  he  was  in  bed,  and  refused  to  see  them.  They  then  decided 
to  go  to  Justice  Persehouse  at  Walsal.  But  he  likewise  sent 
word  that  he  was  in  bed,  and  also  refused  to  see  them.  The  mob 
then  dispersed.  About  fifty  undertook  to  convoy  Wesley,  but  they 
had  not  gone  far  when  the  mob  from  Walsal  came  upon  them. 
The  Darlstan  mob  made  what  defense  they  could,  but  they  were 
weary  as  well  as  outnumbered,  so  in  a  short  time,  after  many 
had  been  knocked  down,  the  rest  ran  away  and  left  Wesley  with 
the  Walsal  mob. 

He  says :  "To  attempt  speaking  was  vain,  for  the  noise  on 
every  side  was  like  the  roaring  of  the  sea.  So  they  dragged  me 
along  till  we  came  to  the  town;  where,  seeing  the  door  of  a 
large  house  open,  I  attempted  to  go  in,  but  a  man,  catching  me 
by  the  hair,  pulled  me  back  into  the  middle  of  the  mob.  They 
made  no  more  stop  till  they  had  carried  me  through  the  main 
street  from  one  end  of  town  to  the  other.  I  continued  speaking 
all  the  time  to  those  within  hearing,  feeling  no  pain  or  weariness. 
At  the  west  end  of  the  town,  seeing  a  door  half  open,  I  made 
toward  it,  and  would  have  gone  in  but  a  gentleman  in  the  shop 
would  not  suffer  me,  saying,  'They  would  pull  the  house  down 
to  the  ground.'  However,  I  stood  at  the  door  and  asked,  'Are 
you  willing  to  hear  me  speak?'  Many  cried  out :  'No,  no !  Knock 
his  brains  out !  Down  with  him !  Kill  him  at  once !'  Others 
said,  'Nay,  but  we  will  hear  him  first.'  I  began  asking,  'What 
evil  have  I  done?  Which  of  you  all  have  I  wronged  in  word 
or  deed?'  And  continued  speaking  for  above  a  quarter  of  an 
hour  till  my  voice  suddenly  failed.  Then  the  floods  began  to 
lift  up  their  voices  again;  and  many  cried  out,  'Bring  him  away, 
bring  him  away! '  " 


28      EARLY  METHODISTS  UNDER  PERSECUTION 

"In  the  meantime  my  strength  and  my  voice  returned,  and 
I  broke  out  aloud  into  prayer.  And  now  the  man,  who  just 
before  headed  the  mob,  turned  and  said,  'Sir,  I  will  spend  my 
life  for  you;  follow  me,  and  not  one  soul  here  shall  touch  a  hair 
of  your  head.'  "  Others  now  aided  him,  which  checked  the  mob. 
It  rallied  again  at  the  bridge  and  continued  for  a  time.  But  at 
ten,  he  says,  "God  brought  me  safe  to  Wednesbury,  having  lost 
only  one  flap  of  my  waistcoat,  and  a  little  skin  from  one  of  my 
hands." 

Wherever  there  are  accounts  of  Wesley's  trials  by  others 
they  show  that  Wesley  minimizes  his  own  sufferings.  The  next 
day  Charles  W^esley  met  his  brother.  He  says :  "My  brother 
came,  delivered  out  of  the  mouth  of  the  lions.  He  looked  like  a 
soldier  of  Christ.  His  clothes  were  torn  to  tatters.  The  mob 
of  Wednesbury,  Darlston,  and  Walsal  were  permitted  to  take 
him  by  night  out  of  the  Society-house  and  carry  him  about 
several  hours  with  a  full  purpose  to  murder  him."  *^  A  few  days 
later  Charles  got  the  full  particulars  from  others :  "Three  of  the 
brethren  and  one  young  woman  kept  near  him  all  the  time,  striv'- 
ing  to  intercept  the  blows.  Sometimes  he  was  almost  borne  upon 
their  shoulders  through  the  violence  of  the  multitude,  who  struck 
at  him  continually  that  he  might  fall.  And,  if  he  had  once  been 
down  he  would  have  risen  no  more.  Many  blows  he  escaped 
through  his  lowness  of  stature,  and  his  enemies  were  struck 
down  by  them."  "'^  .  .  .  "The  ruffians  ran  about  asking,  'Which 
is  the  minister?'  and  lost  and  found  and  lost  him  again.  .  .  . 
Some  cried,  'Drown  him !  Throw  him  into  a  pit !'  Some,  'Hang: 
him  up  upon  the  next  tree !'  Others,  'Away  with  him !'  and  some 
did  him  the  infinite  honor  to  cry  in  express  terms,  'Crucify 
him !'  One  and  all  said,  'Kill  him,'  but  they  were  not  agreed  what 
death  to  put  him  to.  .  .  ."  ^^ 

"To  some  who  cried,  'Strip  him;  tear  off  his  clothes!'  he 
mildly  answered,  'That  you  need  not  do;  I  will  give  you  my 


""Charles  Wesley,  Journal,  October  21,  1743. 
""Ibid.,  October  25,  1743. 
""Ibid.,  October  21,  1743. 


JOHN  WESLEY  29 

•clothes  if  you  want  them.'  In  the  intervals  of  tumult  he  spoke, 
the  brethren  assured  me,  with  as  much  composure  and  correct- 
ness as  he  used  to  do  in  their  Societies.  The  spirit  of  glory  rested 
upon  him.  As  many  as  he  spoke  to,  or  but  laid  his  hand  on,  he 
turned  into  friends.  He  did  not  wonder,  as  he  himself  told  me, 
that  the  martyrs  should  feel  no  pain  in  the  flames;  for  none  of 
their  blows  hurt  him,  although  one  was  so  violent  as  to  make  his 
nose  and  mouth  gush  out  with  blood.  .  .  .  Just  as  he  was  within 
another  door,  one  fastened  his  hand  in  his  hair,  and  drew  him 
backward  almost  to  the  ground.    A  brother,  with  the  peril  of  his 

life,  fell  on  the  man's  hand  and  bit  it,  which  forced  him  to  loose 
his  hold."  ^2 

"The  instrument  of  his  deliverance  at  last  was  the  ringleader 
of  the  mob,  the  greatest  profligate  in  the  country.  He  carried 
him  through  the  river  upon  his  shoulders. ^'^  A  sister  they  threw 
into  it.  Another's  arm  they  broke.  No  farther  hurt  was  done 
our  people;  but  many  of  our  enemies  were  sadly  wounded."^'* 

Though  there  had  been  much  rioting  in  Cornwall,  yet  here 
also  Wesley  escaped  with  but  little  personal  injury.  At  Saint 
Ives  he  received  one  blow  on  the  side  of  the  head.^""  The  next 
April  he  says,  "As  soon  as  we  went  out  we  were  saluted,  as 
usual,  with  a  huzza,  and  a  few  stones  or  pieces  of  dirt."  ^^ 

At  Falmouth  he  was  very  fortunate  in  his  escape.  He  says : 
^' About  three  in  the  afternoon  I  went  to  see  a  gentlewoman  who 
had  been  long  indisposed.  Almost  as  soon  as  I  was  set  down 
the  house  was  beset  on  all  sides  by  an  innumerable  multitude  of 
people.    A  louder  or  more  confused  noise  could  hardly  be  at  the 


^"Charles  Wesley,  Journal,  Oct.  21,  1743. 

"Note — On  this  occasion  Charles  says:  "I  took  several  new  members 
into  the  society;  and  among  them  the  young  man  whose  arm  was  broke,  and, 
upon  trial,  Munchin,  the  late  captain  of  the  mob.  He  has  been  constantly 
under  the  Word  since  he  rescued  my  brother."  (Charles  Wesley,  Journal, 
October  25,  1743.)  It  appears  that  Munchin  had  been  a  prize  fighter,  and 
it  was  he  who  rescued  Wesley.     (John  Wesley,  Journal,  October  20,  1743.) 

**Ibid.,  October  21,  1743. 

"'■John  Wesley,  Journal,  September  16,   1743. 

"Ibid.,  April  3,  1744. 


30      EARLY  METHODISTS  UNDER  PERSECUTION 

taking  of  a  city  by  storm.  .  .  .  The  rabble  roared  with  all  their 
throats,  'Bring  out  the  Canorum !  Where  is  the  Canorum !' — an 
unmeaning  word  which  the  Cornish  generally  use  instead  of 
Methodist.  No  answer  being  given,  they  quickly  forced  open 
the  outer  door,  and  filled  the  passage.  Only  a  wainscot  partition 
was  between  us,  which  was  not  likely  to  stand  long.  I  imme- 
diately took  down  a  large  looking  glass,  which  hung  against  it, 
supposing  the  whole  side  would  fall  in  at  once.  When  they  began 
their  work  with  bitter  imprecations,  poor  Kitty  was  utterly 
astonished,  and  cried  out,  'O,  sir,  what  must  we  do?'  I  said, 
'We  must  pray.'  Indeed,  at  that  time,  to  all  appearance,  our 
lives  were  not  worth  an  hour's  purchase.  She  asked,  'But,  sir, 
is  it  not  better  for  you  to  hide  yourself?  to  get  in  the  closet?'  I 
answered,  'No,  it  is  better  for  me  to  stand  just  where  I  am.' 
Among  those  without  were  the  crews  of  some  privateers,  which 
were  lately  come  into  the  harbor.  Some  of  these  being  angry 
at  the  slowness  of  the  rest,  thrust  them  away,  and  coming  up 
altogether,  set  their  shoulders  to  the  inner  door,  and  cried  out, 
'Avast,  lads,  avast !'  Away  went  all  the  hinges  at  once,  and  the 
door  fell  back  into  the  room.  I  stepped  forward  at  once  into  the 
midst  of  them,  and  said :  'Here  I  am.  Which  of  you  has  any 
thing  to  say  to  me?  To  which  of  you  have  I  done  any  wrong? 
To  you?  Or  you?  Or  you?'  I  continued  speaking  till  I  came, 
bareheaded  as  I  was  (for  I  purposely  left  my  hat  that  they  might 
all  see  my  face),  into  the  middle  of  the  street,  and  then  raising 
my  voice,  said :  'Neighbors,  countrymen  !  Do  you  desire  to  hear 
me  speak?'  They  cried  out  vehemently:  'Yes,  yes.  He  shall 
speak.  He  shall.  Nobody  shall  hinder  him.'  But,  having 
nothing  to  stand  on  and  no  advantage  of  ground,  I  could  be 
heard  by  few  onl3^  However,  I  spoke  without  intermission,  and 
as  far  as  the  sound  reached  the  people  were  still :  till  one  or  two 
of  their  captains  turned  about  and  swore,  'Not  a  man  shall  touch 
him.'  "  ^'^  Wesley  was  then  conducted  to  the  town,  which  he  soon 
after  left  by  boat. 


'John  Wesley,  Journal,  July  4,  1745. 


JOHN  WESLEY  31 

In  1745  Wesley  was  preaching  at  Tolcarn  when  a  mob 
arose.  As  he  stood  upon  a  high  wall  and  kept  his  eyes  upon  them 
many  were  softened,  and  grew  calmer  and  calmer.  One  of  their 
captains  observing  this  went  round  and  pushed  him  down.  He 
lit  on  his  feet,  and  finding  himself  near  one  of  the  bitterest  of 
the  horsemen,  he  took  him  by  the  hand  and  held  it  while  he  argued 
the  case  with  him.  The  man  was  not  convinced,  but  he  grew 
milder  and  they  parted  civilly.^^ 

This  year,  1745,  Wesley  was  at  Wednesbury  again.  At  first 
a  few  persons  threw  some  clods,  but  they  soon  retreated,  after 
which  there  was  no  disturbance  at  all.^^  At  Leeds,  however, 
after  preaching  and  meeting  the  society,  the  mob  pelted  him  and 
his  friends  with  dirt  and  stones  a  great  part  of  the  way  home. 
In  the  evening  he  preached  again.  The  congregation  was  much 
larger,  "and  so  was  the  mob  at  our  return  and  likewise  in  higher 
spirits,  being  ready  to  knock  out  all  our  brains,  for  joy,  that  the 
Duke  of  Tuscany  was  emperor."  ^^  At  Leeds,  some  later,  he 
says :  "I  preached  at  five.  As  we  went  home  a  great  mob  fol- 
lowed and  threw  whatever  came  to  hand.  I  was  struck  several 
times,  once  or  twice  in  the  face,  but  not  hurt  at  all."*^^ 

At  Plymouth :  "As  we  were  entering  the  dock  one  met  us 
and  desired  we  would  go  the  back  way.  'For,'  said  he,  'there 
are  thousands  of  people  waiting  about  Mr.  Hide's  doors.'  We 
rode  straight  into  the  midst  of  them.  They  saluted  us  with  three 
huzzas,  after  which  I  alighted,  took  several  of  them  by  the  hand, 
and  began  to  talk  with  them.  I  would  gladly  have  passed  an 
hour  with  them,  and  believe,  if  I  had,  there  had  been  an  end 
of  the  riot;  but  the  day  being  far  spent — for  it  was  past  nine 
o'clock — I  was  persuaded  to  go  in.  The  mob  then  recovered 
their  spirits  and  fought  valiantly  with  the  doors  and  windows."  ^^ 

At  Shepton  the  mob,  hired  and  made  drunk  for  the  occasion, 


^John  Wesley,  Journal,  July  7,  1745. 
'Ibid.,  May  5,  1745. 
"Ibid.,  September  12,  1745. 
^Ibid.,  February  22,  1746. 
^Ibid.,  June  26,  1747. 


32       EARLY  METHODISTS  UNDER  PERSECUTION 

mistook  the  place  of  preaching,  so  were  too  late  to  prevent  the 
service.  "However,"  says  Wesley,  "they  attended  us  from  the 
preaching  house  to  William  Stone's,  throwing  dirt,  stones,  and 
clods  in  abundance,  but  they  could  not  hurt  us.  .  .  .  After  we 
were  gone  into  the  house  they  began  throwing  great  stones  in 
order  to  break  the  door;  but  .  .  .  they  dropped  that  design  for 
the  present.  They  first  broke  all  the  tiles  on  the  penthouse  over 
the  door,  and  then  poured  in  a  shower  of  stones  at  the  windows." 
After  a  time  Wesley  concluded  that  it  was  better  to  leave  the 
house.  So,  while  the  mob  burst  in  at  one  door,  they  walked  out 
at  the  other.  No  one  noticed  them,  though  they  were  within  five 
yards  of  each  other.'"'-' 

At  Newlyn,  while  preaching.  Wesley  met  "a  rude,  gaping, 
staring  rabble-rout,  some  or  other  of  whom  were  throwing  dirt 
or  stones  continually."*^^  They  quieted,  however,  before  he  had 
finished.  But  at  Roughlee  it  was  quite  different.  He  had  heard 
that  a  mob  was  coming  from  Colne,  so  he  hastened  on  and  began 
preaching  a  little  after  twelve.  When  about  half  through  his 
discourse  the  mob  came  and  broke  up  the  meeting.*"'^  The  cap- 
tain of  the  mob  said  that  he  was  a  deputy  constable  and  that  he 
was  come  to  take  Wesley  to  the  justice.  Wesley  says:  "I  went 
with  him,  but  I  had  scarce  gone  ten  yards  when  a  man  of  his 
company  struck  mc  with  his  fist  in  the  face  with  all  his  might. 
Quickly  after  another  threw  his  stick  at  my  head."  They  then 
took  Wesley  to  the  justice,  and  Wesley  desired  the  officer  to  let  him 


"^John  Wesley,  Journal,  February  12,  1748. 

Note — At  this  house  one  of  the  captains  of  the  mob,  who  had  followed 
them  inside,  found  that  he  could  not  get  out.  He  was  greatly  disturbed  at  this 
and  kept  close  to  Wesley,  thinking  himself  safer  when  near  him.  But,  says 
Wesley,  "staying  a  little  behind,  when  I  went  up  a  pair  of  stairs  and  stood 
close  on  one  side  where  we  were  a  little  sheltered,  a  large  stone  struck  him 
on  the  forehead,  and  the  blood  spouted  out  like  a  stream.  He  cried  out: 
'O,  sir,  are  we  to  die  to-night?  What  must  I  do?  What  must  I  do?'  I  said : 
'Pray  to  God.  He  is  able  to  deliver  you  from  all  danger.'  He  took  my  advice, 
and  began  praying  in  such  a  manner  as  he  had  scarce  done  ever  since  he 
was  born."     (John  Wesley,  Journal,  February  12,  1748.) 

"John  Wesley,  Journal,    September  25,    1748. 

*°Ibid.,  August  24,  1748. 


JOHN  WESLEY  33 

go.  Once  he  attempted  to  go  with  the  deputy  constable,  but  the 
mob  immediately  followed  with  oaths,  curses,  and  stones.  One  of 
them  beat  him  to  the  ground,  and  when  he  arose  the  whole  mob 
surrounded  him  and  forced  him  back  into  the  house.  All  this 
time  the  officer  was  talking  of  justice  and  law.  The  magistrate 
finally  took  Wesley  away  from  the  mob.^**  Later,  when  he  visited 
this  place,  he  found  that  there  had  been  no  tumults  there  since 
a  Mr.  W had  died.^"^ 

In  1748  Wesley  met  a  vast  number  of  people  at  Bolton,  who 
were  utterly  wild.  While  he  was  preaching  they  continued  en- 
deavoring to  thrust  him  down  from  the  steps  on  which  he  was 
standing.  They  succeeded  several  times,  but  he  walked  back 
up  again. ^^  Then  they  threw  stones.  But  he  was  not  hurt.*^^ 
The  next  year,  however,  he  met  here  a  mob  that  possessed  such 
rage  and  bitterness  as  he  had  scarcely  ever  seen  in  any  creature 
that  bore  the  form  of  man.  They  followed  him  and  his  friends 
to  the  house  where  they  went,  and  as  soon  as  they  had  entered 
the  mob  took  possession  of  all  the  avenues  to  it  and  filled  the 
streets  from  one  end  to  the  other.  The  mob  burst  into  the  house, 
took  one  of  the  company  and  rolled  him  in  the  mud.  But  the 
Methodists  talked  to  the  ruffians  and  finally  Wesley  got  a  hear- 
ing, which  quieted  them.'^*' 

W'esley  was  desired  to  preach  at  Llanerellymadd,  Wales.  He 
went,  but  as  he  entered  a  house,  he  says,  "We  were  scarce  set 
down  when  the  sons  of  Belial  from  all  parts,  gathered  together, 
and  compassed  the  house.     I  could  just  understand  their  oaths 


**John  Wesley,  Journal. 

"Ibid.,  June  8,  1752. 

'"Note — Tables  sometimes  turn.  At  this  time,  Wesley  says,  "one  man 
was  bawling  just  at  my  ear  when  a  stone  struck  him  on  the  cheek,  and  he  was 
still.  A  second  was  forcing  his  way  down  to  me  till  another  stone  hit  him 
on  the  forehead.  .  .  .  He  came  no  farther.  A  third,  being  close  to  me, 
stretched  out  his  hand,  and  in  the  instant  a  sharp  stone  came  upon  the  joints 
of  his  fingers.  He  shook  his  hand,  and  was  very  quiet."  (John  Wesley, 
Journal,  August  28,  1748.) 

"'Ibid.,  August  28,  1748. 

'^Ibid.,  October  18,  1749. 


34       EARLY  METHODISTS  UNDER  PERSECUTION 

and  curses,  which  .  .  .  sounded  on  every  side.  ...  I  judged  it 
best  to  look  them  in  the  face  while  it  was  open  day.  So  I  bade 
them  open  the  door,  and  Mr.  Hooper  and  I  walked  straight 
through  the  midst  of  them."  '^^     This  quieted  the  rabble.'^^ 

At  Eden-derry  in  Ireland,  according  to  his  custom,  Wesley 
went  to  church.  He  says,  "When  I  came  out  I  had  a  large 
attendance,  even  in  the  churchyard,  hallooing  and  calling 
names."  "^^  At  Water  ford  he  was  warned  of  threatened  trouble, 
and  after  a  short  stay,  rode  on.  At  eleven  o'clock  at  night  he 
reached  Emo,  he  says,  "and  would  willingly  have  passed  the  rest 
of  the  night  there,  but  the  good  woman  of  the  inn  was  not 
minded  that  I  should.  For  some  time  she  would  not  answer;  at 
last  she  opened  the  door  just  wide  enough  to  let  out  four  dogs 
upon  me.  So  I  rode  on."  '^^  At  Waterford  he  went  to  the  court- 
house and  began  preaching,  "but  the  mob  was  so  numerous  and 
noisy  that  few  could  hear.  Perceiving  the  noise  increased  more 
and  more,  I  walked  through  the  midst  of  the  mob  to  my  lodgings. 
They  hallooed  and  shouted  and  cursed  again,"  "^^  but  that  was  all. 

The  following  is  said  to  be  quoted  from  the  diary  of  Samuel 
Wood,  a  Methodist  preacher  of  a  later  date :  "I  was  hardly  five 
years  old  in  April,  1773,  when  I  saw  that  venerable  servant  of 
God,  the  Rev.  John  Wesley,  shamefully  treated  by  a  rude  and 
desperate  mob  while  he  was  preaching  in  the  Bowling  Green, 
Waterford.  ...  I  stood  at  the  table  upon  which  Mr.  Wesley 
was  standing;  and  while  I  heard  the  shouting  of  the  crowd, 
and  saw  the  dead  animals  and  cabbage  stalks  flying  around  his 
hoary  head,  I  was  filled  with  pity  and  horror.  .  .  .  Mr.  Wesley 


"John  Wesley,  Journal,  April  1,  1750. 

'"Note — While  waiting  for  a  boat  in  Wales  the  house  where  Wesley  was 
being  entertained  was  beset  by  a  mob  and  the  door  burst  open.  The  captain 
burst  in  first.  The  daughter  was  standing  in  the  hall  with  a  pail  of  water,  with 
which,  either  purposely  or  from  fright,  she  covered  him  from  head  to  foot. 
He  became  so  alarmed  that  he  cried  as  well  as  he  could,  "Murder!  murder  1" 
This  ended  the  riot.     (John  Wesley,  Journal,  March  31,  1750.) 

"John  Wesley,  Journal,  April  17,  1748. 

"Ibid.,  June  15,  1750. 

"Ibid.,  September  2,  1752. 


JOHN  WESLEY  35 

must  have  been  seriously  injured  but  for  the  manly  intervention 
of  Mr.  Alcock,"  who  took  him  in  his  arms  and  carried  him  to  a 
neighboring  house. '^^ 

After  1750  Wesley  makes  numerous  references  to  mobs 
coming  to  disturb,  but  becoming  quiet  as  soon  as  he  came  to  the 
place,  or  when  he  began  to  preach,  or  at  any  rate  shortly  after 
he  had  commenced  his  sermon.  This  indicates  that  he  was  be- 
ginning to  win  his  way  in  England.  However,  there  were  still 
a  few  instances  of  violence  to  him,  and  occasionally,  as  we  have 
already  seen,  it  was  very  severe. 

At  Durham  he  went  into  the  street  to  preach,  but  the  mob 
was  so  numerous  and  so  loud  that  it  was  not  possible  for  many 
to  hear.  However,  he  spoke  on,  so  to  prevent  this  some  of 
the  rabble  brought  an  engine  and  threw  water  on  the  congre- 
gation, but  none  fell  upon  him.'^'''  At  Evesham  he  had  to  with- 
draw from  the  place  where  he  began  to  preach  and  go  to  the 
society  room.'^^  At  Pocklington  a  large  mob  gathered,  "and 
for  fear  they  should  not  make  noise  enough,  the  good  church- 
warden hired  men  to  ring  the  bells."  ^^  At  Burslem  a  clod  struck 
him  on  the  side  of  the  liead.*^°  At  Southney-Green,  he  says,  "a 
lewd,  profane,  drunken  vagabond  had  so  stirred  up  many  of  the 
baser  sort  that  there  was  much  noise,  hurry,  and  confusion. 
While  I  was  preaching  several  things  were  thrown,  and  much 
pains  taken  to  overturn  the  table.  And  after  I  concluded  many 
endeavored  to  throw  me  down,  but  I  walked  through  the  midst 
and  left  them."  ^^  At  Norwich  "the  mob  gathered  in  great 
numbers,  made  a  huge  noise,  and  began  to  throw  large  stones 
against  the  outward  door."  ^^  They  soon  put  themselves  out  of 
breath  and  left.^^ 


^"Anon.,  John  Wesley,  the  Methodist,  p.  216. 

"John  Wesley,  Journal,  May  25,  1752. 

"Ibid.,  March  21,  1753. 

"Ibid.,  July  15,  1757. 

'"Ibid.,  March  9,  1760. 

"Ibid.,  August  29,  1762. 

'''Ibid.,  October  15,  1764. 

*'NoTE — At  Bradford,  when  nearly  through  his  sermon,  some  began  to 


36       EARLY  METHODISTS  UNDER  PERSECUTION 

Mr.  J.  U.  Walker  relates  that  a  service  which  was  con- 
ducted by  Wesley  on  the  Cow-Green  at  Halifax  "is  remembered 
by  one  or  two  aged  individuals  to  this  day.  ...  A  singular 
scene  took  place  in  the  public  street  while  Mr.  Wesley,  attended 
by  his  friends,  was  either  going  to  or  coming  from  the  Cow- 
Green.  ...  A  man  of  the  name  of  Bramley,  unable  longer  to 
subdue  his  fiendish  rage,  burst  through  the  crowd,  and  running 
toward  Mr.  Wesley  struck  him  a  most  violent  blow  with  the  flat 
of  his  hand  on  the  cheek.  The  holy  saint  paused,  and,  though 
tears  started  from  his  eyes  from  the  smartness  of  the  blow,  he 
remembered  the  admonition  of  his  Master,  'Whosoever  shall 
smite  thee  on  the  right  cheek,  turn  to  him  the  other  also.'  He 
turned  to  his  avenger  'the  other  cheek  also.'  The  coward  was  so 
struck  with  the  circumstance  that  he  slunk  back  into  the  crowd."  ** 
Wesley  mentions  having  been  at  Halifax,  but  he  makes  no  men- 
tion of  this  shameful  incident.^^  And  the  shame  of  it  is  intensi- 
fied by  the  fact  that  now  Wesley  was  sixty-nine  years  old,  a 
man  whose  age  at  least  should  have  made  such  an  occurrence 
impossible.  His  trials  were  great  indeed,  but  certainly  not  less 
remarkable  than  the  patience  with  which  he  bore  them.  Cer- 
tainly, this  was  not  to  satisfy  personal  ambition,*^  but  for  the 
furtherance  of  a  cause  in  which  he  most  profoundly  believed. 
For  its  sake  he  not  only  suffered  violence,  but  he  sacrificed  his 
most  cherished  desires,  as  well  as  the  ordinary  comforts  of 
life.  When  an  old  man  he  frequently  expressed  his  longing  for 
home  and  rest.  He  says :  "I  enjoyed  a  little  rest.  I  do  not  find 
the  least  change  in  this  respect.  I  love  quietness  and  silence  as 
well  as  ever,  but,  if  I  am  called  into  noise  and  tumult,  all  is 


disturb,  Wesley  says,  "especially  one,  called  a  gentleman,  who  had  filled  his 
pockets  with  rotten  eggs.  But  a  young  man,  coming  unawares,  clapped  his 
hands  on  each  side  and  mashed  them  all  at  once.  In  an  instant  he  was  per- 
fume all  over,  though  it  was  not  so  sweet  as  balsam."  (John  Wesley,  Journal, 
September  19,  1769.) 

"J.  U.  Walker,  History  of  Wesleyan  Methodism  in  Halifax,  p.  121. 

*°John  Wesley,  Journal,  July  8,  1772. 

^'Lecky,  England  in  the  Eighteenth  Century,  vol.  iv,  p.  598. 


JOHN  WESLEY  37 

well."  ^'^  "1  rested  here.  Lovely  place,  and  lovely  company.  But 
I  believe  there  is  another  world;  therefore,  I  must  'arise  and  go 
hence.' "^^  "How  gladly  would  I  rest  here  a  few  days!  but  it 
is  not  my  place.  I  am  to  be  a  wanderer  upon  the  earth ;  only 
let  me  find  rest  in  a  better  world."  ^®  It  is  little  wonder  that  such 
a  man  received  from  his  followers  deep  tributes  of  esteem. 

Exposed  to  brutal  insolence  and  rage, 

Seized  by  the  violent  hands  of  ruffians  rude, 

The  lawless  rabble  riotous  ingage, 

Threaten  his  life,  and  vow  to  drink  his  blood. 


Each  threatening  storm  he  more  than  dared  to  meet 
Though  perils,  dangers,  deaths,  his  way  pursued; 

While,  with  the  love  of  God  and  man  replete. 
Firm  as  a  rock  impregnable  he  stood. 


As  a  good  soldier  hardships  to  endure, 

By  every  grace,  by  truth  and  love  unfeigned ; 

Thus  armed  with  righteousness  and  knowledge  pure, 
Contempt,  reproach  and  suffering  he  sustained. 


Trampling  on  honor,  pleasure,  wealth,  and  fame, 
Through  what  a  length  of  useful  days  he  ran ! 

One  universal  character  the  same. 

The  faithful,  gracious,  self-consistent  man. 

Splendor  and  pomp,  how  little  did  he  prize ! 

By  him  how  valued,  loved  the  poor,  the  low ! 
How  did  he  with  each  sufferer  sympathize, 

A  constant  sharer  of  their  every  woe ! 


His  virtue  gave  him  majesty  in  death: 
His  happy  spirit  ready-winged  for  flight ; 
"I'll  praise — I'll  praise" — employed  his  latest  breath, 
Then  soared  away  to  realms  of  endless  light.^*^ 


"John  Wesley,  Journal,  May  i,  1766. 
'*Ibid.,  June  23,  1779. 
*'Ibid.,  July  3,  1788. 

""James    Kenton,    A    Token  ...  to    Memory    of    John    Wesley,    p.    1 1, 
Tyerman  Collection  of  Pamphlets,  vol.  ccxxvii. 


CHAPTER  III 
CHARLES  WESLEY 

Charles  Wesley  took  very  little  part  in  the  controversies 
with  which  the  Methodists  were  constantly  engaged.  His  facul- 
ties expressed  themselves  in  writing  lyrics.  Some  of  his  songs 
were  written  on  horseback,  some  while  the  mob  was  threatening, 
but  most  of  them,  of  course,  while  in  the  calm  of  a  quiet  retreat. 
However,  so  remarkable  was  this  gift  that  it  mattered  little 
under  what  circumstances  he  was  placed  he  could  compose  hymns. 

As  a  preacher  he  was  not  the  equal  either  of  his  brother  or 
of  Whitefield.  Nor  did  he  possess  the  remarkable  tact  of  his 
brother  in  handling  the  mobs.  Yet  no  one  can  doubt  his  courage. 
He  boldly  faced  any  mob,  and  even  in  the  greatest  danger  was 
undismayed. 

He  was  a  strict  churchman,  and  when  necessity  compelled 
John  Wesley  to  adopt  expedients,  Charles  Wesley  could  not 
follow  him.  Moreover,  during  his  entire  active  life  he  suffered 
from  ill  health.  Because  of  these  facts,  during  much  of  his  life, 
and  especially  during  his  later  years,  he  was  much  less  active  as 
an  itinerant  than  his  brother.  He  resided  much  at  Bristol  or 
London,  and,  during  his  brother's  absence,  he  cared  for  the 
Societies  near  his  home.  However,  in  his  earlier  years  he  cer- 
tainly suffered  violence  as  a  good  soldier. 

In  March,  1739,  he  expounded  the  gospel  at  a  friend's,  where 
he  found  a  troublesome  opposer.^  The  next  month  he  was  opposed 
at  Broadoaks,  and  after  the  service  an  opponent,  half  in  jest  and 
half  in  earnest,  struck  him.^  He  had  difficulty  again  at  Glouces- 
ter, where  "some  without  attempted  to  make  a  disturbance  by 


^Charles  Wesley,  Journal,  March  25,   1739- 
^Ibid.,  May  27,  1739. 

38 


CHARLES  WESLEY  39 

setting  on  the  dogs."^  At  Evesham  the  enemy  was  quiet  till 
he  announced  the  last  hymn,  when  they  set  up  a  roar.^  At 
Blackheath  a  woman  screamed  out  so  loud  that  he  could  not  be 
heard.  She  w-as  removed.^  On  another  occasion  he  was  in- 
formed that  many  had  bound  themselves  with  a  curse  to  make  a 
disturbance  in  the  church  and  not  allow  him  to  preach.^ 

The  next  year  he  visited  the  fashionable  quarters.  He 
says:  "Satan  took  it  ill  to  be  attacked  in  his  headquarters,  that 
Sodom  of  our  land,  Bath.  While  I  was  explaining  the  trembling 
jailer's  question  he  raged  horribly  in  his  children.  They  went 
out,  and  came  in  again,  and  mocked,  and  at  last  roared  as  if 
each  man's  name  was  legion."  "^  At  Shields  Wesley  went  to 
church.  There  the  minister  could  not  be  heard  while  reading 
prayers,  but,  says  Wesley,  "I  heard  him  loud  enough  afterward, 
calling  for  the  churchwardens  to  quiet  the  disturbance.  ...  I 
fancy  he  thought  I  should  preach  there.  .  .  .  The  clerk  came  to 
me  bawling  out  it  was  consecrated  ground,  and  I  had  no  business 
to  preach  on  it.  .  .  .  When  he  had  cried  himself  out  of  breath 
I  whispered  him  in  the  ear  that  I  had  no  intention  to  preach 
there."  ^  Later  he  preached  in  the  churchyard,  where  "the 
churchwardens  and  others  labored  in  vain  to  interrupt  by  throw- 
ing dirt,  nay,  and  money,  among  the  people."^  At  Leeds,  he 
says,  "in  the  midst  of  my  discourse  a  gentleman  came  riding  up, 
and  almost  over  the  people."  ^"^ 

At  Shepton-Mallet  a  drunken  man  attempted  to  disturb 
him,^^  and  at  London  a  cracker  was  thrown  into  the  room, 
which  many  thought  was  the  discharge  of  a  gun.^^     At  Morva 


^Charles  Wesley,  Journal,  August  23,   1739. 

^Ibid.,  March  25,  1740. 

°Ibid.,  May  14,  1740. 

*Ibid.,  November  16,  1740. 

'Ibid.,  July  II,  1741. 

*Ibid.,  June  16,  1743. 

*Ibid.,  June  16,  1743. 

^"Ibid.,  February  12,  1744. 

^'Ibid.,  August  10,  1745. 

^'Ibid.,  October  18,  1745. 


40       EARLY  METHODISTS  UNDER  PERSECUTION 

stones  were  thrown  while  he  was  preaching,^^  and  at  Saint 
Eudy's,  as  he  was  concluding,  a  gentleman  rode  up  to  him 
fiercely,  and  ordered  him  to  cease. ^'^  At  Dudley  some  drunkards 
endeavored  to  silence  him,^^  while  at  Youghal  "a  wild  multitude 
following,  almost  crowded  me  and  one  another  to  death."  ^^ 

At  Lakeham,  toward  the  close  of  his  service,  a  huge  man 
tried  to  ride  up  to  him,  but  the  people  interfered.^'  In  1754 
two  drunken  men  tried  to  interrupt  him.  One  of  them  "laid  his 
mouth  to  my  ear,  and  talked  almost  the  whole  time"  that  Wesley 
was  speaking.^^  And  in  1780  in  a  letter  to  his  daughter  he  says: 
"The  roaring  of  the  waves  is  ceased,  but  the  agitation  continues. 
.  .  .  No  wonder  your  mother  was  terrified  when  I  was  pro- 
scribed as  a  popish  priest."  ^^ 

It  is  well  now  to  notice  some  of  the  severer  trials  that  he 
suffered. 

Early  in  his  career  he  was  obliged  to  face  court  proceedings. 
While  walking  over  an  open  field  to  Kennington  Common,  where 
he  was  to  preach,  he  was  threatened  with  arrest  for  trespass.^*' 
A  little  over  two  weeks  later  he  was  served  with  a  writ.^^  The 
editor  of  his  journal  adds  the  following  footnote :  "The  damages 
with  which  he  was  charged  were  10  pounds;  and  the  taxed  costs 
of  the  suit  which  he  was  required  to  pay,  amounted  to  9  pounds, 
16  shillings,  and  8  pence.  The  bill  of  this  nefarious  transaction 
had  been  preserved  among  the  family  papers  of  Mr.  Charles 
Wesley,  with  the  following  indorsement  in  his  owm  handwriting : 
T  paid  them  the  things  that  I  never  took.'  'To  be  rejudged  in 
that  day.' "  22 


"Charles  Wesley,  Journal, 

July 

27, 

1746. 

"Ibid., 

August  II,  1746. 

"Ibid., 

October  13,  1746. 

'"Ibid., 

September  8,  1748. 

''Ibid., 

July  24,  1754. 

''Ibid., 

August  2,  1754. 

"Charles  Wesley,  Letter  tc 

)  his 

daughter,  June  14, 

1780,  Journal, 

vol.  ii, 

p.  281. 

"Charles  Wesley,  Journal, 

July 

8, 

1739. 

"Ibid., 

July  25,  1739. 

"Ibid., 

October  18,  1739. 

CHARLES  WESLEY  41 

At  Wakefield,  in  1744,  Wesley  endured  a  very  unpleasant 
experience  with  the  justices.  As  he  was  setting  out  for  his 
next  preaching  place  he  was  told  that  a  constable  had  a  warrant 
in  which  his  name  was  mentioned.  He  sent  for  the  constable, 
who  showed  him  the  warrant.  It  was  "To  the  Constable  of 
Birstal,  in  the  said  Riding  or  Deputy."  "These  are,  in  His 
Majesty's  name,  to  require  and  command  you  to  summon  Mary 
Castle  of  Birstal,  aforesaid,  and  all  other  such  persons  as  you 
are  informed  can  give  any  information  against  one  Westley,  or 
any  other  of  the  Methodist  speakers,  for  speaking  any  treasonable 
words  or  exhortations,  as  praying  for  the  banished,  or  for  the 
Pretender,  &c.,  to  appear  before  me."  Upon  this  information 
Wesley  decided  that  it  was  not  wise  for  him  to  leave  till  the 
matter  was  cleared  up.  When  Mary  Castle  heard  that  he  had 
not  gone  she  turned  back,  saying  that  she  had  not  heard  his 
statement  herself,  but  that  another  woman  had  told  her.  Three 
other  witnesses  did  likewise.  Wesley  went  to  the  justice,  who 
said  that  he  had  nothing  against  him,  and  that  he  might  depart. ^'^ 
This  Wesley  refused  to  do  till  he  was  cleared  of  the  charge. 
Wesley  had  prayed  the  Lord  to  bring  home  again  His  banished, 
which  is  an  expression  based  upon  the  biblical  dialogue  between 
the  woman  of  Tekoa  and  King  David.^*  Wesley  says,  "When 
all  their  business  was  over,  and  I  had  been  insulted  at  their  door 
from  eleven  in  the  morning  till  seven  at  night,  I  was  sent  for, 
and  asked,  'What  would  Mr.  Wesley  desire?'"  Wesley  replied 
that  he  desired  nothing  but  to  know  what  was  alleged  against 
him.  After  some  more  delay  the  justice  told  him  that  he  might 
depart,  for  they  had  nothing  against  him.  Wesley  replied : 
"Sir,  that  is  not  sufficient;  I  cannot  depart  till  my  character  is 
fully  cleared.  It  is  no  trifling  matter.  Even  my  life  is  concerned 
in  the  charge."  ^^  After  considerable  more  parleying  they  allowed 
him  to  explain  his  words.  He  then  asked  that  the  oaths  be  ad- 
ministered to  him,  and  after  some  more  talk  he  departed  with 


"Charles  Wesley,  Journal,  March  17,  1744. 

"2  Sam.  14.  I  iff. 

'■'Charles  Wesley,  Journal,  March  15,  1744. 


42       EARLY  METHODISTS  UNDER  PERSECUTION 

his  "loyalty  unquestionable."  But  he  thought  he  saw  clearly 
that  had  he  set  out  without  looking  into  the  matter,  there  would 
have  been  witnesses  enough  in  his  absence  to  have  made  serious 
trouble.  It  appears  that  his  presence  overawed  the  witnesses, 
and  prevented  their  false  testimony. 

At  Bengeworth  Wesley  found  strong  opposition.  While 
he  was  preaching,  he  says,  "a  troop  poured  in  from  a  neighboring 
alehouse,  and  set  up  their  champion,  a  school  master,  upon  a 
bench  over  against  me.  For  near  an  hour  he  spoke  for  his 
master,  and  I  for  mine,  but  my  voice  prevailed."  ^^ 

Charles  Wesley  had  his  encounter  with  the  mobs  at  Wed- 
nesbury,  though  less  violent  than  that  of  his  brother.  He  says : 
"We  were  received  with  the  old  complaint,  'Behold  they  that 
turn  the  world  upside  down  are  come  here  also.'  I  walked 
through  the  town  amidst  the  noisy  greetings  of  our  enemies,  and 
stood  on  the  steps  of  the  market  house.  An  host  of  men  was 
laid  against  us.  The  floods  lifted  up  their  voice  and  raged 
horribly."  He  began  to  preach,  and  he  says :  "The  street  was 
full  of  fierce  Ephesian  beasts,  the  principal  men  setting  them  on, 
who  roared  and  shouted,  and  threw  stones  incessantly.  Many 
struck  without  hurting  me.  I  besought  them  in  calm  love  to  be 
reconciled  to  Christ.  While  I  was  departing  a  stream  of  ruffians 
was  suffered  to  bear  me  from  the  steps.  I  rose,  .  .  .  and  was 
beat  down  again."  The  third  time  he  arose,  gave  thanks,  and 
dismissed  the  audience,  then  walked  quietly  back  through  the 
thickest  rioters,  who  reviled,  but  did  not  injure  him.^'^  The 
next  day  he  preached  again,  but  does  not  mention  any  molestation. 

He  was  here  again  in  October,  a  few  days  after  the  riot 
in  which  his  brother  was  mobbed.  He  seems  to  have  escaped 
any  disturbance.^^  He  again  visited  the  place  in  February, 
1744,  and  again  he  seems  not  to  have  encountered  any  riots.^^ 

At  Sheffield  Wesley  encountered  a  violent  mob.     He  says: 


^'Charles  Wesley,  Journal,  March  17,  1740. 
"Ibid.,  May  21,  1743. 
"'Ibid.,  October  25,  1743. 
^"Ibid.,  February  5,  1744. 


CHARLES  WESLEY  43 

"I  came  to  the  flock  who  are  as  sheep  in  the  midst  of  wolves.  .  .  . 
As  soon  as  I  was  in  the  desk  with  David  Taylor  the  floods  began 
to  lift  up  their  voice.  An  officer,  Ensign  Garden,  contradicted 
and  blasphemed.  I  took  no  notice  of  him,  and  sung  on.  The 
stones  flew  thick,  hitting  the  desk  and  people.  To  save  them 
and  the  house  I  gave  notice  I  should  preach  out,  and  look  the 
enemy  in  the  face."^*' 

"The  whole  army  of  aliens  followed  me.  The  Captain  laid 
hold  on  me,  and  began  reviling.  .  .  .  The  stones  often  struck 
me  in  the  face.  After  sermon  I  prayed  for  sinners,  as  servants 
of  their  master,  the  devil ;  upon  which  the  captain  ran  at  me 
with  great  fury,  threatening  revenge  for  my  abusing,  as  he 
called  it,  'the  King  his  master.'  He  forced  his  way  through  the 
brethren,  drew  his  sword,  and  presented  it  to  my  breast.  My 
breast  was  immediately  steeled.  I  threw  it  open,  and,  fixing  my 
eye  on  his,  smiled  in  his  face,  and  calmly  said,  T  fear  God  and 
honor  the  King.'  His  countenance  fell  in  a  moment.  He  fetched 
a  deep  sigh,  put  up  his  sword,  and  quietly  left  the  place. 

"We  returned  to  Brother  Bennet's  and  gave  ourselves  unto 
prayer.  The  rioters  followed  and  exceeded  in  their  outrage  all 
I  have  seen  before.  .  .  .  They  pressed  hard  to  break  open  the 
door.  I  would  have  gone  out  to  them,  but  the  brethren  would 
not  suffer  me.  They  labored  all  night  for  their  master,  and  by 
morning  had  pulled  down  one  end  of  the  house."  "^ 

The  next  day,  according  to  agreement,  he  preached  in  the 
heart  of  the  town,  after  which,  he  says :  "I  took  David  Taylor 
and  walked  through  the  open  street  to  our  brother  Bennet's  with 
the  multitude  at  my  heels.  We  passed  by  the  spot  where  the 
house  stood:  they  had  not  left  one  stone  upon  another.  .  .  . 
The  mob  attended  me  to  my  lodgings  with  great  civility,  but  as 
soon  as  I  was  entered  the  house  they  renewed  their  threatenings 
to  pull  it  down.  The  windows  were  smashed  in  an  instant,  and 
my  poor  host  so  frightened  that  he  was  ready  to  give  up  his 


^Charles  Wesley,  Journal,  May  25,  1743. 
'^Ibid. 


44      EARLY  ^lETHODISTS  UNDER  PERSECUTIOX 

shield."  ^^  Shortly  after  this  the  riot  act  was  read  among  them, 
and  within  an  hour  they  all  had  left  the  place. 

As  he  was  turning  up  a  lane  at  Thorpe  "the  ambush  rose 
and  assaulted  us  with  stones,  eggs,  and  dirt.  My  horse  flew 
from  side  to  side  till  he  forced  his  way  through  them.  ...  I 
returned  and  asked  what  was  the  reason  a  clergyman  could  not 
pass  without  such  treatment.  At  first  the  rioters  scattered,  but 
their  captain,  rallying,  answered  with  horrible  imprecations  and 
stones  that  would  have  killed  both  man  and  beast  had  they  not 
been  turned  aside  by  a  hand  unseen.  My  horse  took  fright  and 
hurried  away  with  me  down  a  steep  hill.  ...  I  got  no  hurt,  but 
only  the  eggs  and  the  dirt.     My  clothes  abhorred  me."  ^^ 

Tyerman  says  that  the  Methodists  were  invited  to  Saint  Ives, 
Cornwall,  and  that  Charles  Wesley  was  the  first  to  go  there.^* 
As  he  entered  the  town  "the  boys  and  others  continued  their 
rough  salute  for  some  time."  Two  days  later  he  says :  *T  went 
forth  to  the  market  house.  When  we  came  to  the  place  of 
battle  the  enemy  was  ready,  set  in  array  against  us.  I  began  the 
Hundredth  Psalm,  and  they  beating  their  drum  and  shouting. 
I  stood  still  and  silent  for  some  time,  finding  they  would  not 
receive  my  testimony,  then  offered  to  speak  to  some  of  the  most 
violent,  but  they  stopped  their  ears,  and  ran  upon  me  to  pull  me 
down."  He  then  left  the  place  and  "walked  leisurely  through 
the  thickest  of  them,  who  followed  like  ramping  and  roaring 
lions."  ^^  Four  days  later  he  had  just  named  his  text  "when  an 
army  of  rebels  broke  in  upon  us  like  those  at  Sheffield  or  Wed- 
nesbury.  They  began  in  a  most  outrageous  manner,  threatening 
to  murder  the  people  if  they  did  not  go  out  that  moment.  They 
broke  the  sconces,  dashed  the  windows  in  pieces,  tore  away  the 
shutters,  benches,  poor-box,  and  all  but  the  stone  walls.  .  .  .  They 
swore  bitterly  I  should  not  preach  there  again.  .  .  .  Several 
times  they  lifted  up  their  hands  and  clubs  to  strike  me,  but  a 


''Charles  Wesley,  Journal,  May  26,  1743. 

"^Ibid.,  June  2y,  1743. 

^^Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  p.  416. 

^^Charles  Wesley,  Journal,  July  16,  1743,  and  July  18,  1743. 


CHARLES  WESLEY  45 

stronger  arm  restrained  them."  After  about  an  hour  they  fell 
to  quarreling  among  themselves  and  drove  one  another  out  of 
the  room.^*^  Three  days  later  he  had  warning  of  an  approaching 
trial.  He  says:  "I  had  scarce  begun  at  the  room  when  news 
was  brought  that  all  the  gentlemen  were  coming  to  pull  it  down. 
.  .  .  About  half  a  dozen  came  first  and  threw  eggs  in  at  the 
windows.  Others  cast  great  stones  to  break  what  remained  of 
the  shutters.  Others  struck  the  women  and  swore  they  would 
have  the  house  down."     The  people  were  then  dismissed.^' 

The  first  time  he  preached  at  Pool  a  drunken  miner  sought 
to  disturb  him;^^  the  second  time  the  churchwarden,  heading  a 
mob,  drove  the  preacher  and  congregation  to  the  border  of  the 
parish  ;^^  when  leaving  them  there,  he  returned  and  rewarded 
his  followers  with  drink  in  the  old  alehouse  at  Pool.^^ 

At  Wednock  Wesley  went  to  church  and  heard  "such  a 
hodgepotch  of  railing,  foolish  lies  as  Satan  himself  might  be 
ashamed  of."^^  A  week  later  he  says:  "I  would  have  finished 
my  discourse  but  the  minister's  mob  fell  upon  us,  threatening  and 
striking  all  they  came  near.  They  swore  horribly  they  would 
be  revenged  on  us  for  our  making  such  a  disturbance  on  the 
Sabbath  day,  our  taking  the  people  from  the  church,  and  doing 
so  much  mischief  continually.  They  assaulted  us  with  sticks 
and  stones,  and  endeavored  to  pull  me  down."  Wesley  was  com- 
pelled to  yield  the  ground. ''^ 

At  Birmingham  he  preached  close  to  a  church,  "where 
they  rang  the  bells,  threw  dirt  and  stones  all  the  time.  None 
struck  me  till  I  had  finished  my  discourse.     Then  I  got  several 


""'Charles  Wesley,  Journal,  July  22,  1743. 

"Ibid.,  July  25,  1743. 

■"Ibid.,  July  19,  1743. 

"°Ibid.,  July  26,  1743. 

*"Geo.  Smith,  History  of  Wesleyan  Methodism,  vol.  i,  pp.  202ff. 

Note — Dr.  Smith  says :  "The  following  entry  may  now  be  found  in  the 
parish  book  at  lUogan :  'Expense  at  Ann  Gartrell's  on  driving  the  Methodists, 
nine  shillings.' "  (Geo.  Smith,  History  of  Wesleyan  Methodism,  vol.  i,  pp.  202flF.) 

^'Charles  Wesley,  Journal,  July  17,  I743- 

''Ibid.,  July  24,  1743. 


46      EARLY  METHODISTS  UNDER  PERSECUTION 

blows  from  the  mob  that  followed  me."'*^  Two  days  later  he 
gave  notice  that  he  would  preach  at  the  Cross.  He  says,  "In  the 
way  the  mob  assaulted  us  with  dirt  and  stones,  making  us  as  the 
filth  and  offscouring  of  all  things."  ^* 

At  Tanfield  Wesley  found  a  great  mob  about  the  house  and 
spent  about  an  hour  in  taming  it.'*^  He  was  on  his  way  to  Barley 
Hall  to  preach  when  a  mob,  having  heard  of  his  coming,  con- 
cealed itself  in  the  road  and  attacked  him  unexpectedly  as  he 
came  along.  A  friend  interfered,  so  that  he  escaped  with  only 
the  loss  of  his  hat.^*^  Again,  in  the  vicinity  of  Bath,  he  says  that 
just  as  he  had  given  out  his  text,  "Mr.  Justice  called  out  and  bade 
them  pull  me  down.  He  had  stood  at  a  distance,  striving  to 
raise  a  mob,  but  not  a  man  would  stir  at  his  bidding.  Only  one 
behind  struck  me  with  a  stone.  While  I  was  in  prayer  he  cried 
again,  'Pull  him  down.'  I  told  him  I  had  nothing  now  to  do 
but  to  pray  for  him.  He  answered,  T  have  nothing  to  do  with 
prayer.'  'So  I  suppose,  sir/  said  I,  'but  we  have.'  He  came  up 
and  laid  hold  on  my  gown,  but  I  stepped  down  to  save  him 
trouble."  This  ended  the  preaching,  but  after  some  conversation 
Wesley  and  the  justice  parted  in  peace.^'^ 

Wesley  had  an  encounter  with  a  mob  at  Shoreham.  He 
says :  "As  soon  as  I  began  preaching  the  wild  beasts  began  roar- 
ing, stamping,  blaspheming,  ringing  the  bells,  and  turning  the 
church  into  a  bear  garden.  I  spake  on  for  half  an  hour,  though 
only  the  nearest  could  hear.  The  rioters  followed  us  to  Mr. 
Perronet's  house,  raging,  threatening,  and  throwing  stones.  .  .  . 
They  continued  their  uproar  after  we  were  housed."  ^^  At  Penk- 
ridge,  near  Wednesbury,  Wesley  says :  "We  had  hardly  set  down 
when  the  sons  of  Belial  beset  the  house,  and  beat  at  the  door. 
I  ordered  it  to  be  set  open,  and  immediately  they  filled  the  house. 


■'^Charles  Wesley,  Journal,  February  5,  1744. 

"Ibid.,  February  7,  1744. 

^■'Ibid.,  February  26,  1744. 

■■"James  Everett,  Methodism  in  Sheffield,  pp.  46ff. 

■"Charles  Wesley,  Journal,  September  9,  1744. 

''Ibid.,  September  16,  1746. 


CHARLES  WESLEY  47 

I  sat  still  in  the  midst  of  them  for  half  an  hour."  Again,  by 
reasoning  with  the  mob,  there  was  no  personal  violence  suffered.^^ 

At  Hexham  a  squire  tried  to  raise  a  disturbance,  but  was 
unsuccessful.  A  titled  gentleman  then  sent  word,  ordering  Wes- 
ley to  leave  the  town,  and  threatened  arrest  in  case  he  should 
preach  any  more.  Wesley  replied  that,  as  he  had  made  no  an- 
nouncement, he  would  not  preach  at  the  Cross.  He  then  preached 
in  the  cockpit.^^  A  few  weeks  later  he  attempted  to  preach  in 
the  same  place.  But  two  butlers  and  two  justices  created  a  dis- 
turbance. "They  brought  their  cocks  and  set  them  a-fighting." 
Wesley  says :  "I  gave  them  the  ground  and  walked  straight  to 
the  Cross,  where  was  four  times  as  many  as  the  other  place 
could  hold.  Our  enemies  followed  and  strove  by  all  the  ways 
permitted  them  to  annoy  us,"  but  without  success.^^ 

The  following  incident  has  a  peculiar  interest  because  of 
the  nature  of  its  termination.  Wesley  says :  "I  got  to  Grimsby 
by  three,  saluted  by  the  shouting  mob.  At  six  I  began  speaking 
at  the  room,  and  the  floods  lifted  up  their  voice.  Several  poor, 
wild  creatures,  almost  naked,  ran  about  the  room,  striking  down 
all  they  met.  .  .  .  The  uproar  lasted  near  an  hour,  when  I  told 
the  poor  wretches  that  I  shook  off  the  dust  of  my  feet  against 
them.  Several  of  them  caught  at  me  to  drag  me  down;  others 
interposed,  and  kept  their  companions  off.  I  laid  my  hand  upon 
their  captain,  and  he  sat  down  like  a  lamb  at  my  feet  the  whole 
time.  One  struck  at  me,  and  J.  Crawford  received  my  blow. 
.  .  .  Another  of  the  rebels  cried  out,  'What,  you  dog!  do  you 
strike  a  clergyman?'  and  fell  upon  his  comrade.  Immediately 
every  man's  hand  was  against  his  fellow ;  and  they  fell  to  fighting 
and  beating  one  another,  till,  in  a  few  minutes,  they  had  all 
driven  one  another  out  of  the  room."  ^^  Wesley  then  preached. 
Two  days  later  he  preached  here  again,  and  says,  "At  parting 


^'Charles  Wesley,  Journal,  October  15,  1746. 
™Ibid.,  November  27,  1746. 
"'Ibid.,  December  18,  1746. 
°"Ibid.,  January  6,  1747. 


48      EARLY  METHODISTS  UNDER  PERSECUTION 

our  friends,  the  rabble  saluted  us  with  a  few  eggs  and  curses 
only."  ^^ 

At  Devizes  Wesley  met  a  furious  mob.  He  says :  "They 
began  with  ringing  the  bells  backward  and  running  to  and  fro 
in  the  streets,  as  lions  roaring  for  their  prey.  .  .  ,  The  chief 
gentleman  of  the  town  headed  the  mob,  and  the  zealous  curate, 
Mr.  Innys,  stood  with  them  in  the  street  the  whole  time,  dancing 
for  joy.  .  .  .  My  own  name  I  heard  frequently  repeated  with, 
'Bring  him  out,  bring  him  out !'  Their  design  was  first  to  throw 
me  into  the  horse-pond.  They  continued  raging  and  threatening 
for  the  first  hour,  and  pressed  hard  upon  us  to  break  the  door. 
The  windows  they  did  break  to  pieces,  and  tore  down  the  shut- 
ters of  the  shop."  The  mob  then  hurried  away  to  the  stable 
where  the  horses  were.  These  they  let  loose. °'*  The  next  morn- 
ing Wesley  walked  to  a  house  and  began  preaching  a  little  before 
the  time  appointed.  Soon  the  boys  with  their  bells  began,  and 
shortly  after  the  whole  army  assaulted  the  house.  After  this 
they  began  playing  a  water  engine,  "which  broke  the  windows, 
flooded  the  room,  and  spoiled  the  goods."  "The  rioters  without 
continued  playing  their  engine,  which  diverted  them  for  some 
time,  but  their  number  and  fierceness  still  increased,  and  the 
gentlemen  plied  them  with  pitchers  of  ale,  as  much  as  they  would 
drink."  They  were  on  the  point  of  breaking  into  the  house, 
after  a  three  hours'  siege,  when  the  proclamation  against  riots 
was  read.  This  frightened  them  away,  and  the  leaders  of  the 
mob  became  fearful  lest  the  consequences  might  be  more  severe 
than  they  had  planned.  These  men  then  began  trying  to  quiet 
the  rioters  and  to  assist  Wesley  and  his  associates  to  escape, 
which,  after  much  difficulty,  was  accomplished.  But  Wesley 
was  so  impressed  with  the  seriousness  of  this  riot  that  he  says  it 
was  a  day  never  to  be  forgotten. ^^ 

^^'esley,  accompanied  by  his  wife  and  sister,  reached  Wor- 
cester in  the  afternoon.     In  the  evening  he  preached.     He  says. 


'^Charles  Wesley,  Journal,  January  8,  1747. 
°'Ibid.,  February  24,  1747. 
'^Ibid.,  February  25,  1747. 


CHARLES  WESLEY  49 

"Almost  as  soon  as  I  began  the  mob  interrupted;  but  in  spite  of 
their  lewd,  helHsh  language,  I  preached  the  gospel,  though  with 
much  contention."  ^^  The  next  day  he  tried  again  to  preach. 
Of  this  attempt  he  says:  "We  were  hardly  met  when  the  sons  of 
Belial  poured  in  upon  us,  some  with  their  faces  blacked,  some 
without  shirts,  all  in  rags.  They  began  to  'stand  up  for  the 
church'  by  cursing  and  swearing,  by  singing  and  talking  lewdly, 
and  throwing  dust  and  dirt  all  over  us,  with  which  they  had 
filled  their  pockets,  such  as  had  any  to  fill.  I  was  soon  covered 
from  head  to  foot,  and  almost  blinded."  Finding  it  impossible 
to  be  heard,  Wesley  retired  upstairs.  Afterward  he  walked 
through  the  mob  to  the  mayor's. ^'^ 

At  Norwich,  contrary  to  his  design,  he  preached  on  a  hill. 
He  says:  "The  rioters  were  there  in  great  numbers.  I  called 
them  to  repentance,  but  they  stopped  their  ears,  and  ran  upon 
me,  casting  stones,  etc.  I  stood  it  for  three  quarters  of  an  hour; 
but  it  was  fighting  with  beasts."  ^* 

Charles  Wesley  was  in  Ireland  during  part  of  the  disturb- 
ances there.  He  says:  "At  Dublin  the  popish  mob,  encouraged 
and  assisted  by  the  Protestant,  is  so  insolent  and  outrageous, 
that  whatever  street  we  pass  through  it  is  up  in  arms."  He 
preached  there,  but  he  says :  "None  made  disturbance  till  I  had 
ended.  Then  the  rabble  attended  us  with  the  usual  compliments 
to  our  lodgings."  ^^  The  next  day  he  preached  again,  and  says : 
"At  five  all  was  quiet  within  doors;  but  we  had  men,  women, 
and  children  upon  us  as  soon  as  we  appeared  in  the  streets.  One 
I  observed  crying,  'Swaddler,  swaddler !'  .  .  .  who  was  a  young 
Ishmael  indeed,  and  had  not  learned  to  speak.  I  am  sure  he 
could  not  be  four  years  old."^°  Wesley  continued  here  for 
several  days,  and  afterward  returned  several  times  without  being 
injured,  though  at  one  time  he  and  his   friends  were  stoned 


'^"Charles  Wesley,  Journal,  July  5,  1751. 
"Ibid.,  July  6,  1751. 
''Ibid.,  August  5,  1754. 
""Ibid.,  September  9,  1747. 
^Ibid.,  September  19,  1747. 


50       EARLY  METHODISTS  UNDER  PERSECUTION 

for  a  street  or  two,  and  he  received  his  first  blow  since  coming  to 
Dublin.^  1 

Near  Athlone  he  seems  to  have  had  rather  a  narrow  escape, 
probably  due  to  his  company  having  reached  the  place  before 
they  were  expected.  As  he  and  his  friends  were  nearing  the 
town  they  were  met  by  a  company  of  horsemen,  who  threw  a 
volley  of  stones,  knocking  one  of  their  number  senseless  from  his 
horse.  There  were  only  five  or  six  of  this  group,  but  they  saw 
many  gathering  from  all  sides.  They  had  collected  a  large  pile 
of  stones,  any  one  of  which  was  sufficient  to  beat  out  their 
brains.  One  struck  Wesley  in  the  back,  which  left  him  nearly 
breathless.  He  says :  "The  hedges  were  all  lined  with  papists, 
who  kept  the  field  till  they  saw  the  dragoons  coming  out  of 
Athlone.     Then  they  took  to  their  heels."  ^'^ 

Thus,  though  always  in  ill  health,  and  often  confined  to  his 
home  or  to  his  bed  for  days  at  a  time,  Charles  Wesley  displayed 
a  courage  and  a  purpose  as  undaunted  as  the  bravest  and  strongest 
of  the  Methodists.  To  flinch  at  the  prospect  of  danger  seems 
contrary  to  his  nature.*'^ 


^'Charles  Wesley,  Journal,  October  30,  1747. 

*^Ibid.,  February  10,  1748. 

"Note — In  some  places  the  attitude  toward  Wesley  seems  to  have  been 
quite  favorable.  He  says :  "At  Kinsale  I  am  of  every  religion.  The  Presby- 
terians say  I  am  a  Presbyterian ;  the  churchgoers,  that  I  am  a  minister  of 
theirs ;  and  the  Catholics  are  sure  I  am  a  good  Catholic  in  my  heart." 
(Charles  Wesley,  Journal,  September  8,  1748.) 


CHAPTER  IV 

GEORGE  WHITEFIELD 

The  Rev.  George  Whitefield  was  the  great  dramatic  evan- 
gelist of  the  Methodist  movement.  He  was  by  no  means  equal 
to  John  Wesley  as  a  controversialist,  nor  was  he  as  tactful  in 
handling  violent  opposition.  He  made  no  pretensions  at  all  to 
writing  poetry.  He  was  an  amiable  man,  whose  business  it  was 
to  preach,  and  not  to  dispute.  He  was  glad  to  enter  any  pulpit, 
dissenting  or  of  the  Establishment,  and  when  these  were  refused 
he  boldly  took  to  the  fields  and  streets.  His  sermons  do  not 
indicate  the  scholarship,  nor  show  the  force  and  logic  of  Wesley's. 
His  power  lay  chiefly  in  a  wonderful  personality  which  flowed 
out  to  his  audience  freely  and  compassionately;^  in  the  perfect 
grace  of  his  form,  and  of  his  acting  and  gestures,  and  in  his 
voice,  which  was  unusually  powerful  and  sweet,  and  over  which 
he  possessed  a  remarkable  control.  David  Garrick,  manager  of 
the  theater  at  Drury  Lane,  is  reported  to  have  said,  "1  would 
give  a  hundred  guineas  if  I  could  only  say  'Oh !'  like  Mr.  White- 
field."^  His  faculties  won  for  him  the  first  place  among  pulpit 
orators  of  his  day.  Vast  throngs  crowded  to  hear  him,  met 
him  on  the  way  and  followed  him  from  the  preaching  place.^ 
His  appeal  was  not  alone  to  the  poor,  but  the  rich,  the  powerful, 
and  the  learned  listened  to  him  with  delight.  Among  these  were 
Lord  Bolingbroke,  who  expressed  approval ;  William  Pitt,  Charles 


'Southey,  Life  of  John  Wesley,  vol.  i,  p.  150. 

^Tyerman,  Life  of  John  Wesley,  vol.  ii,  p.  355. 

^Southey,  Life  of  John  Wesley,  vol.  i,  pp.  I49fif. 

Note — Benjamin  Franklin  estimated  that  in  the  open  air  on  a  calm  day 
Whitefield  could  be  distinctly  heard  by  over  thirty  thousand  people.  (Life  of 
Franklin,  by  himself,  p.  119.) 

51 


52       EARLY  METHODISTS  UNDER  PERSECUTION 

Fox,  Lord  North,  David  Hume/  Benjamin  Franklin,  and  many 
others.^ 

Notwithstanding  his  generosity  and  kindly  spirit.  White- 
field  was  compelled  to  suffer  bitter  persecution,  and  on  two  occa- 
sions appears  nearly  to  have  lost  his  life.  This,  however,  seems 
not  to  have  daunted  him  any  more  than  it  did  his  co-laborers, 
the  Wesleys. 

As  with  the  Wesleys,  the  opposition  to  him  began  by  exclu- 
sion from  the  churches.  One  pulpit  after  another  was  denied 
him  of  which  there  is  a  long  list,  till  in  May,  1739,  he  says,  "I 
believe  we  are  the  first  professed  ministers  of  England  that  were 
so  soon,  and  without  cause  excluded  every  pulpit."  ^  This,  how- 
ever, failed,  for  Whitefield  took  to  the  fields.  Then  harsher 
methods  were  adopted. 

In  April,  1739,  he  visited  a  society  at  Oxford,  at  which  some 
students  were  present.  He  desired  them  to  behave  quietly,  which 
thev  did,  but  after  the  service  they  followed  him  to  his  inn,  and 
entered  his  room  uninvited.  He  gave  them  another  exhortation, 
but  some  mocked.'^  Two  days  later,  after  he  had  exhorted  the 
society,  the  vice-chancellor  of  the  university  came  to  the  house 
where  the  people  were,  and  calling  for  Whitefield,  said  to  him. 
"Have  you,  sir,  ...  a  name  in  any  book  here?"  "Yes,  sir," 
replied  Whitefield,  "but  I  intend  to  take  it  out  soon."  "Yes, 
and  you  had  best  take  yourself  out  too,"  replied  he,  "or  otherwise 
I  will  lay  you  by  the  heels."  ^  After  some  more  words  in  which 
he  threatened  Whitefield  in  case  he  should  come  there  again,  the 
vice-chancellor  went  away. 

The  next  month  at  Hitchen,  Whitefield  says:  "I  got  upon 


<NoTE — David  Hume  is  reported  to  have  expressed  the  following  opinion 
concerning  one  of  Whitefield's  oratorical  flights:  "This  address  surpassed 
anything  I  ever  saw  or  heard  in  any  other  preacher."  (Tyerman,  Life  of 
George  Whitefield,  vol.  ii,  p.  211.) 

'Life  of  Countess  of  Huntingdon,  vol.  i,  pp.  108,  210,  228;  vol.  ii,  pp. 
275ff. ;  Gillies  Memoirs,  p.  175,  note. 

"George  Whitefield,  Journal,  p.  187. 

'Ibid.,  pp.  i68flf. 

'Ibid. 


GEORGE  WHITEFIELD  53 

a  table  in  the  market  place,  near  the  church;  but  some  were 
pleased  to  ring  the  bells  in  order  to  disturb  us.  Upon  this,  not 
having  begun,  we  removed  to  a  most  commodious  place  in  the 
fields."  ^  Ringing  the  bells  was  repeated  at  Birmingham.  He 
says,  "Some  unkind  men,  though  they  promised  not  to  do  so, 
rang  the  bells."  ^^  However,  Whitelield  was  not  defeated  in  his 
efforts  to  preach,^ ^ 

At  Tew^kesbury  he  says,  "I  found  the  people  much  alarmed, 
and  as  soon  as  I  was  got  into  the  inn,  four  constables  came  to 
attend  me."  A  lawyer  then  demanded  their  warrant,  which  they 
could  not  produce.  He  then  sent  them  away.^^  At  Ulverston  he 
says,  "A  clergyman,  who  looked  more  like  a  butcher  than  a 
minister,  came  with  two  others,  and  charged  a  constable  with 
me;  but  I  never  saw  a  poor  creature  sent  off  with  such  dis- 
grace." ^^ 

At  Basingstoke  Whitefield  expounded  in  a  large  room.  He 
says,  "The  place  was  very  much  thronged,  but  some  were  very 
noisy,  and  others  threw  up  stones  at  the  windows."  ^"^  And  a 
few  months  later,  as  he  was  preaching  in  London,  "some  unhappy 
men  came  and  pressed,  and  broke  down  the  door."  ^^     He  was 


'George  Whitefeld,  Journal,  p.  190. 
^"George  Whitefield,  Works,  vol.  ii,  p.  48. 

"Note — The  following  incident  is  said  to  be  quoted  from  Benjamin 
Franklin :  "In  the  early  part  of  his  life,  Mr.  Whitefield  was  preaching  in  an 
open  field,  when  a  drummer  happened  to  be  present,  who  was  determined  to 
interrupt  his  pious  business,  and  rudely  beat  his  drum  in  a  violent  manner,  in 
order  to  drown  the  preacher's  voice.  Mr.  W.  spoke  very  loud,  but  was  not  as 
powerful  as  the  instrument;  he  therefore  called  out  to  the  drummer  in 
these  words :  'Friend,  you  and  I  serve  the  two  greatest  masters  existing,  but 
in  dififerent  callings — you  beat  up  for  volunteers  for  King  George,  and  I  for 
the  Lord  Jesus:  in  God's  name,  then,  let  us  not  interrupt  each  other;  the 
world  is  wide  enough  for  both,  and  we  may  get  recruits  in  abundance.' 
This  speech  had  such  an  effect  on  the  drummer,  that  he  went  away  in  good 
humor,  and  left  the  preacher  in  full  possession  of  the  field."  (Life  of 
Countess  of  Huntingdon,  vol.  ii,  p.  277.) 

^'George  Whitefield,  Journal,  p.  210. 

'^George  Whitefield,  Works,  vol.  ii,  pp.  36off. 

'^George  Whitefield,  Journal,  p.   125. 

""Ibid.,  pp.  i7off. 


54       EARLY  METHODISTS  UNDER  PERSECUTION 

back  at  Basingstoke  ere  long,  and,  being  languid  and  weary,  he 
lay  down  upon  the  bed,  but  he  was  there  only  a  short  time  before 
the  landlord  notified  him  that  he  could  not  stay  under  his  roof. 
He  says,  "I  immediately  rose  and  went  to  another  inn;  but  the 
people  made  a  mock  of  both  me  and  my  friends  as  we  passed 
along,  shot  out  their  arrows,  even  bitter  words,  and  fire-rockets 
were  thrown  about  the  door."  ^^  This  was  continued  till  it  was 
too  late  to  preach.  Later,  however,  he  preached  and  received  a 
blow  from  an  opponent. ^''^ 

Whitefield  led  the  way  to  preaching  in  the  Moorfields,  a 
sort  of  public  amusement  park.^^  At  his  second  venture  here 
merrymakers  found  the  number  of  their  attendants  sadly  lessened. 
He  says,  *'You  may  easily  guess  that  there  was  some  noise  among 
the  craftsmen,  and  that  I  was  honored  with  having  a  few  stones, 
rotten  eggs,  and  pieces  of  dead  cats  thrown  at  me."  He  had 
preached  at  noon,  and  had  given  notice  that  he  would  preach 
again  at  six  in  the  evening.  He  says :  'T  came,  I  saw,  but  what 
thousands  and  thousands,  .  .  .  more  than  before,  if  possible, 
still  more  deeply  engaged  in  their  unhappy  diversions;  but  some 
thousands  among  them  waiting  as  earnestly  to  hear  the  gospel. 
This  Satan  could  not  brook.  One  of  his  choicest  servants  was 
exhibiting,  trumpeting  on  a  large  stage ;  but  as  soon  as  the  people 
saw  me  in  my  black  robes  and  my  pulpit,  I  think  all  to  a  man 
left  him  and  ran  to  me.  .  .  .  God's  people  kept  praying,  and  the 
enemy's  agents  made  a  kind  of  a  roaring  at  some  distance  from 
our  camp.  At  length  they  approached  nearer,  and  the  merry- 
andrew,  atteiided  by  others,  who  complained  that  they  had  taken 
many  pounds  less  that  day  on  account  of  my  preaching,  got  upon 
a  man's  shoulders,  and  ad\ancing  near  the  pulpit  attempted  to 
slash  me  with  a  long  heavy  whip  several  times,  but  always  with 
the  violence  of  his  motion,  tumbled  down.     Soon  afterward  thev 


"George  Whitefield,  Journal,  pp.  2i8ff. 

"George  Wliitefield,  Works,  vol.  i,  p.  54. 

^■^NoTE — Whitefield  says  that  the  "Moorfields  is  a  large  spacious  place, 
given  as  I  have  been  told,  by  one  Madam  Moore,  on  purpose  for  all  sorts  of 
people  to  divert  themselves."  (Works,  vol.  i,  p.  384.) 


GEORGE  WHITEFIELD  55 

got  a  recruiting  sergeant  with  his  drum,  etc.,  to  pass  through  the 
congregation.  .  .  .  Finding  these  efforts  to  fail,  a  large  body 
quite  on  the  opposite  side  assembled  together,  and  having  got  a 
large  pole  for  their  standard,  advanced  toward  us  with  steady 
and  formidable  steps.  .  .  .  Just  as  they  approached  us  with 
looks  full  of  resentment,  I  know  not  by  what  accident,  they 
quarreled  among  themselves,  threw  down  their  staff,  and  went 
their  way."  ^^ 

A  few  days  later,  being  invited  by  friends,  he  preached  in 
another  amusement  place  similar  to  the  Moorfields,  the  Maryle- 
bone  Fields.  Here  there  seems  to  have  been  a  vast  assembly  of 
opposers.  He  says :  "Satan  did  not  like  thus  to  be  attacked  in  his 
strongholds,  and  I  narrowly  escaped  with  my  life;  for  as  I  was 
passing  from  the  pulpit  to  my  coach  I  felt  my  wig  and  hat  to  be 
almost  off.  I  turned  about  and  observed  a  sword  just  touching 
my  temples.  A  young  rake,  as  I  afterwards  found,  was  deter- 
mined to  stab  me,  but  a  gentleman,  seeing  the  sword  thrusting 
near  me,  struck  it  up  with  his  cane,  so  the  destined  victim  provi- 
dentially escaped."  ^^  This  enraged  the  multitude,  which  turned 
upon  the  assailant,  who  narrowly  escaped  injury.  "The  next 
day,"  he  says,  "I  renewed  my  attack  in  Moorfields."  But  here, 
after  finding  that  pelting,  noise,  and  threatenings  would  not  do, 
one  of  the  merry-andrews  got  into  a  tree  and  shamefully  exposed 
himself.  Whitefield  says,  "I  must  own  at  first  it  gave  me  a 
shock;  I  thought  Satan  had  now  almost  outdone  himself; 
but  recovering  my  spirits,  I  appealed  to  all,  since  now  they  had 
such  a  spectacle  before  them,  whether  I  had  wronged  human 
nature  in  saying,  after  pious  Bishop  Hall,  'that  man,  when  left 
to  himself,  is  half  devil  and  half  a  beast.'  "  ^^ 

At  Hampton,  where  there  had  been  severe  rioting.  White- 
field  encountered  the  mob.  He  says  they  had  threatened  "that, 
if  ever  I  came  there  again,  they  would  have  a  piece  of  my  black 
gown  to  make  aprons  with.     No  sooner  had  I  entered  the  town 


"George  Whitefield,  Works,  vol.  i,  p.  385. 
'"Ibid.,  vol.  i,  p.  187. 
"Ibid.,  vol.  i,  p.  188. 


56       EARLY  METHODISTS  UNDER  PERSECUTION 

but  I  saw  and  heard  the  signals,  such  as  blowing  of  horns,  and 
ringing  of  bells  for  gathering  the  mob.  My  soul  was  kept  quite 
easy.  I  preached  in  a  large  grass  plat  .  .  .  and,  as  it  happened, 
I  finished  my  sermon  and  pronounced  the  blessing  just  as  the 
ringleader  of  the  mob  broke  in  upon  us,  which  I  soon  perceived 
disappointed  and  grieved  them  very  much.  One  of  them,  as  I 
was  coming  down  from  the  table,  called  me  coward;  but  I  told 
him  they  should  hear  from  me  another  way.  I  went  into  the 
house,  and  preached  upon  the  staircase  to  a  large  number  of 
serious  souls,  but  these  real  troublers  of  Israel  soon  came  in  to 
mock  and  mob  us.  But  feeling  what  I  never  felt  before,  .  .  . 
I  leaped  downstairs,  and  all  ran  away  before  me.  However,  they 
continued  making  a  noise  about  the  house  till  midnight,  abusing 
the  poor  people  as  they  went  home,  and,  as  we  hear,  they  broke 
one  young  lady's  arm  in  two  places."  -^ 

At  Plymouth  in  1744  Whitefield  suffered  a  very  severe 
attack.  When  he  reached  the  place  several  broke  into  the  room 
where  he  lodged  at  the  inn  and  disturbed  him.  He  then  sought 
private  lodgings.  While  here,  he  says,  "the  good  woman  of 
the  house  came  and  told  me  that  a  well-dressed  gentleman  de- 
sired to  speak  with  me.  Imagining  that  it  was  some  Nicodemite, 
I  desired  he  might  be  brought  up.  He  came  and  sat  down  by 
my  bedside,  told  me  he  was  a  lieutenant  of  a  man  of  war,  con- 
gratulated me  on  the  success  of  my  ministry,  and  expressed 
himself  much  concerned  for  being  detained  from  hearing  me. 
He  then  asked  me,  if  I  knew  him.  I  answered,  'No.'  He  re- 
plied his  name  was  Cadogan.  I  rejoined  that  I  had  seen  one  Mr. 
Cadogan,  who  was  formerly  an  officer  at  Georgia,  about  a  fort- 
night ago  at  Bristol.  Upon  this  he  immediately  rose  up,  uttering 
the  most  abusive  language,  calling  me  dog,  rogue,  villain,  etc., 
and  beat  me  most  unmercifully  with  his  gold-headed  cane.  .  .  . 
Being  apprehensive  that  he  intended  to  shoot  or  stab  me,  I 
underwent  all  the  fears  of  a  sudden  violent  death.  .  .  .  My 
hostess  and  her  daughter,  hearing  me  cry  murder,  rushed  into 


^George  Whitefield,  Works,  vol.  ii.  pp.  35ff. 


GEORGE  WHITEFIELD  57 

the  room,  and  seized  him  by  the  collar.  However,  he  immedi- 
ately disengaged  himself  from  them,  and  repeated  his  blows  upon 
me."  The  cry  of  murder  having  been  repeated,  the  assailant 
took  fright  and  escaped. ^"^ 

It  seems  that  an  assault  was  planned  to  have  been  made 
earlier  in  the  evening,  but  the  man  who  was  to  do  the  deed, 
having  been  civilly  treated  by  Whitefield,  had  not  the  heart  to 
make  the  attack.  Upon  hearing  this,  the  assailant  made  a  wager 
of  ten  guineas  that  he  would  do  the  deed.^^ 

During  the  pamphlet  attacks  upon  the  Methodists  by  Bishop 
Lavington,  Whitefield  boldly  entered  Exeter,  his  Episcopal  resi- 
dence, and  preached,  but  not  without  some  inconvenience.  He 
says :  "I  preached  twice  at  Exeter,  and  in  the  evening  I  belie\'e 
I  had  near  ten  thousand  hearers.  The  Bishop  and  several  of  his 
clergy  stood  very  near  me,  as  I  am  informed.  A  good  season 
it  was.  All  was  quiet,  and  there  was  a  great  solemnity  in  the 
congregation,  but  a  drunken  man  threw  at  me  three  great  stones. 
One  of  them  cut  my  head  deeply,  and  was  like  to  knock  me  off 
the  table;  but  ...  I  was  not  discomposed  at  all."^^ 

Whitefield  relates  a  couple  of  incidents  concerning  himself 
as  rather  minor  affairs.  He  preached  twice  at  Totherham.  He 
says :  "The  crier  was  employed  to  give  notice  of  a  bear-baiting. 
Your  ladyship  may  guess  who  was  the  bear.  About  seven  in 
the  morning  the  drum  was  heard,  and  several  watermen  attended 
it  with  great  staves.  The  constable  was  struck,  and  two  of  the 
mobbers  were  apprehended,  but  rescued  afterward."  ^^  When 
it  had  become  quiet  Whitefield  left  the  town.  A  second  disturb- 
ance was  at  Wrexham.  He  says :  "Upon  my  coming  that  town 
was  alarmed,  and  several  thousand  came  to  hear.  Several  of 
the  baser  sort  made  a  great  noise,  and  threw  stones,  but  none 
touched  me."  ^"^    Another  was  at  Nantwich,  "where  a  Methodist 


"George  Whitefield,  Works,  vol.  ii,  p.  59,  Letter  No.  551. 
"Ibid.,  vol.  ii,  p.  61,  Letter  No.  552. 
"Ibid.,  vol.  ii,  p.  287,  Letter  No.  775. 
"Ibid.,  vol.  ii,  p.  354,  Letter  No.  840. 
"Ibid.,  vol.  iii,  pp.  34ff.,  Letter  No.  997. 


58      EARLY  METHODISTS  UNDER  PERSECUTION 

meetinghouse  hath  lately  been  pulled  down.  Here  Satan  roared. 
The  mob  pelted  Mr.  D and  others  much,  but  I  got  off  pretty- 
free."  ^s 

In  London  Whitefield  had  a  preaching  place  called  Long- 
acre  Chapel.     His  presence  here  occasioned  much  resentment.^^ 

The  Bishop  of  B sent  to  him  prohibiting  his  preaching  at 

this  place.^^  This  began  a  rather  lengthy  correspondence.  The 
Bishop  seems  to  have  shielded  himself  with  threats,  under  the 
privileges  of  a  peer  to  deter  Whitefield  from  publishing  his 
letters.^^  However,  from  Whitefield's  correspondence  it  seems 
that,  when  he  preached,  there  was  a  great  disturbance  in  the 
house  or  yard  of  one  Mr.  Cope,  which  was  adjacent  to  the  chapel. 
Whitefield  says  it  was  more  than  noise,  "It  deserves  no  milder 
name  than  premeditated  rioting.  Drummers,  soldiers,  and  many 
of  the  baser  sort  have  been  hired  by  subscription.  A  copper- 
furnace,  bells,  drums,  clappers,  marrow-bones,  and  cleavers,  and 
such  like  instruments  of  reformation  have  been  provided  for  and 
made  use  of  by  them  repeatedly  from  the  moment  I  have  begun 
preaching  to  the  end  of  my  sermon.  By  these  horrid  noises  many 
women  have  been  almost  frightened  to  death,  and  mobbers  en- 
couraged thereby  to  come  and  riot  at  the  chapel  door  during  the 
time  of  divine  service,  and  then  insult  and  abuse  me  and  the 
congregation  after  it  hath  been  over.  Not  content  with  this,  the 
chapel  windows,  while  I  have  been  preaching,  have  repeatedly 
been  broken  by  large  stones  of  almost  a  pound  weight,  some  now 
lying  by  me,  which  though  leveled  at,  providentially  missed  me, 
but  at  the  same  time  sadly  wounded  some  of  my  hearers."  ^^ 
It  was  understood  by  Whitefield  that  Mr.  Cope  in  whose  premises 
this  disturbance  was  made,  was  the  Bishop's  overseer,^^  and  that 


"'^George  Whitefield,  Works. 

""Gillies,  Memoirs  of  George  Whitefield,  pp.  2i5flf. 

Note — This  was  in  the  neighborhood  of  the  playhouses.    (Gillies,  Memoirs 
of  George  Whitefield,  pp.  2i5flf.) 

^''George  Whitefield,  Works,  vol.  iii,  pp.  257!?.,  Letters  No.  1119-1124. 

^'Ibid.,  Letter  No.  1124. 

'=Ibid. 

''Ibid.,  vol.  iii,  p.  168,  Letter  No.  1124. 


GEORGE  WHITEFIELD  59 

some  of  the  disturbers  belonged  to  the  Bishop's  vestry.^^  Mr. 
Whitefield  threatened  to  apply  to  the  courts  for  justice  unless  the 
disturbances  ceased.  Shortly  after  this  he  received  three  anony- 
mous letters,  "threatening  a  certain,  sudden  and  unavoidable 
stroke  unless  I  desist  from  preaching,  and  pursuing  the  offenders 
by  law."  ^°  Thereupon  he  appealed  to  the  government,  and  the 
King  promised  a  pardon  to  any  that  would  reveal  the  writers  of 
the  letters.^^  He  does  not  tell  how  the  matter  finally  ended. 
However,  notwithstanding  the  threatenings,  he  continued  to 
preach,  and  was  inclined  to  think  that  it  was  best  to  accept  the 
advice  of  his  friends  to  bring  the  rioters  to  the  King's  Bench 
for  trial.^"^ 

Perhaps  Whitefield's  most  serious  encounter  with  the  mob 
was  in  Ireland.  Of  this  incident  the  Gentleman's  Magazine  says 
that  he  barely  escaped  with  his  life.^^  He  had  preached  on 
Sunday  afternoon  at  Oxminton-Green,  a  large  place  like  the 
Moorfields,  to  a  vast  multitude.  There  was  not  much  molesta- 
tion, he  says :  "Only  now  and  then  a  few  stones  and  clods  of 
dirt  were  thrown  at  me.  It  being  war  time,  .  .  .  after  sermon 
I  prayed  for  success  to  the  Prussian  arms.  All  being  over,  I 
thought  to  return  home  the  way  I  came,  but,  to  my  great  sur- 
prise, access  was  denied,  so  that  I  had  to  go  near  half  a  mile 
from  one  end  of  the  green  to  the  other,  through  hundreds  and 
hundreds  of  papists,  etc.  Finding  me  unattended,  for  a  soldier 
and  four  Methodist  preachers,  who  came  with  me,  had  forsook 
me  and  fled,  I  was  left  to  their  mercy.  .  .  .  Volleys  of  hard 
stones  came  from  all  quarters,  and  every  step  I  took  a  fresh 
stone  struck,  and  made  me  reel  backward  and  forward  till  I  was 
almost  breathless,  and  all  over  a  gore  of  blood.  My  strong 
beaver  hat  served  me  as  it  were  for  a  scull  cap  for  a  while ;  but  at 
last  that  was  knocked  off,  and  my  head  left  quite  defenseless.     I 


^*George  Whitefield,  Works,  Letter  No.  1120. 

^^Ibid.,  Letter  No.  1133. 

^'^Ibid.,  Letter  No.  1134 ;  Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  367. 

"Ibid. 

^'Gentleman's  Magazine,  1757,  p.  334. 


6o      EARLY  METHODISTS  UNDER  PERSECUTION 

received  many  blows  and  wounds ;  one  was  particularly  large  and 
near  my  temples.  ...  A  minister's  house  lay  next  to  the  green; 
with  great  difficulty  I  staggered  to  the  door,  which  was  kindly 
opened  to,  and  shut  upon  me.  .  .  .  For  a  while  I  continued 
speechless,  panting  for  and  expecting  every  breath  to  be  my  last ; 
two  or  three  of  the  hearers,  my  friends,  by  some  means  or  other 
got  admission,  and  kindly  with  weeping  eyes  washed  my  bloody 
wounds,  and  gave  me  something  to  smell,  and  to  drink.  I  gradu- 
ally revived."  The  lady  of  the  house  now  wished  Whitefield  to  be 
gone,  for  she  feared  the  house  would  be  pulled  down.  He  there- 
fore went  out,  was  taken  into  a  coach,  which  friends  had  just 
brought,  and  escaped.  A  surgeon  dressed  his  wounds,  after 
which  he  went  to  the  preaching  place  and  joined  with  the  society 
in  thanksgiving  for  his  deliverance.^*' 

Thus  he  toiled,  suffering  almost  daily  reproach,*^  and  some- 
times, as  has  been  shown,  extreme  violence.  By  his  arduous 
labors  he  wore  himself  out  and  filled  rather  an  early  grave,  dying 
in  1770.  His  body  does  not  rest  in  the  vault  which  he  had  pre- 
pared at  Tottenham  Court  Chapel,  and  as  he  intended,  but  in 
America,**^  which  he  visited  seven  times,  and  where  he  died. 


'"George  Whitefield,  Works,  vol.  iii,  p.  207,  Letter  No.  1170. 

^'Ibid.,  Letter  No.  11 19. 

"Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  Z72,. 


CHAPTER  V 
THE  LAY  PREACHERS  AND  THE  PERSECUTORS 

Naturally,  the  violence,  as  well  as  the  antipathy  of  the 
mobs,  was  directed  most  severely  against  the  preachers  of  this 
hated  doctrine.  Very  often  they  were  the  chief  objects  of  attack, 
and  frequently  they  preached  with  the  blood  running  down  their 
faces,  caused  by  the  missiles  and  blows  which  they  had  received.^ 
Many  of  them  suffered  intensely;  some  were  injured  for  life; 
a  few  died  from  their  wounds,  while  all  endured  the  general 
persecution. 

At  the  beginning  of  his  career,  in  1735.  Howell  Harris  was 
not  in  any  way  identified  with  the  Methodists.^  Indeed,  his 
work  began  before  Methodism  was  known  throughout  the  land, 
yet,  later  the  name  came  to  be  applied  to  him."  His  field  of 
action  was  chiefly  Wales.  In  1736,  at  the  request  of  many 
friends,  he  opened  a  school  at  Trevecka.  This  was  broken  up  in 
1737,  and  because  of  persecution  was  never  re-established.  More- 
over, his  pupils  were  turned  out  of  the  parish  church.** 

At  Pont-y-Pool,  in  1739.  Mr.  Harris  was  arrested,  but  re- 
leased on  bail.  He  went  to  the  court  in  August,  but  as  many  of 
his  friends  had  appeared  for  him,  the  magistrates,  upon  con- 
sultation, thought  it  best  that  the  case  be  dropped.  By  this  time, 
however,  he  had  become  intimate  with  the  Methodists.  White- 
field  met  him  in  March  of  this  year,  and  notes  that  "many  ale- 
house people,  fiddlers,  harpers,  etc.   (Demetrius  like),  sadly  cry 


'Arminian  Magazine,  1780,  p.  511. 

"Association  of  Aberystwyth  and  Bala,  History  of  Calvinistic  Methodism 
in  Wales,  pp.  3ff. 

^NoTE — Mr.   Harris  must  have  known  of  the  Methodists,  and  of  their 
customs,  as  he  had  been  at  Oxford  for  a  short  time  in  1735. 

*John  Bulmer,  Memoirs  of  the  Life  of  Howell  Harris,  pp.  loff. 

61 


62       EARLY  METHODISTS  UNDER  PERSECUTION 

out  against  him  for  spoiling  their  business.  He  has  been  made 
the  subject  of  numbers  of  sermons,  has  been  threatened  with 
pubhc  prosecution,  and  had  constables  sent  to  apprehend  him. 
But  God  has  blessed  him  with  inflexible  courage,  and  he  still  con- 
tinues to  go  on  from  conquering  to  conquer."  ^ 

At  Cowbridge,  in  1740,  Mr.  Harris  met  with  Mr.  William 
Seward,  "with  whom  he  traveled  and  preached  in  the  towns  of 
Newport,  Caerleon,  Usk,  and  Monmouth."  At  Newport  the 
mob  rushed  upon  them  with  the  utmost  fury.  They  tore  the 
sleeves  of  his  coat — one  of  them  off — and  pelted  him  with 
apples,  dirt,  and  stones.  At  Caerleon  the  mob  pelted  him  with 
dung  and  dirt,  and  threw  eggs,  plum-stones,  and  other  hard 
substances  in  his  face.  Mr.  Seward  received  a  blow  on  the  right 
eye  which  destroyed  its  sight.  For  a  few  days  this  aft"ected  the 
other  eye,  so  that  he  had  to  be  led  about  by  the  hand.  At  I\Ion- 
mouth  they  both  were  pelted  with  apples,  pears,  stones,  and  a 
dead  dog.^ 

The  honor  of  being  the  proto-martyr  fell  to  Mr.  Seward. 
After  suffering  such  bitter  persecution  in  so  many  places,  as 
just  mentioned,  at  last,  at  Hay  he  received  a  blow  on  the  head 
from  the  effect  of  which  in  a  few  days  he  died  October  22,  1740. 
His  untimely  death  was  a  severe  shock,  and  a  cause  of  profound 
sadness  to  his  fellow  evangelists.' 

This  year  also  brought  another  arrest.  In  Radnorshire  Mr. 
Harris  was  apprehended  by  two  justices,  and  released  on  bail. 
This  case  also  was  dismissed.^ 

The  next  year  he  met  a  mob  at  Bala  in  Merionethshire, 
which  threatened  him  with  death.  He  was  pelted  with  dirt  and 
stones  and  struck  in  the  face  by  a  man's  fist.  He  finally  fell 
under  their  feet,  whereupon  he  was  beaten  till  one  of  the  mob, 


"George  Whitefield,  Journal,  March  7,  1739. 

*J.  Bulmer,  Memoirs  of  Howell  Harris,  pp.  23ff. 

'Tyerman,  Life  of  George  Whitefield,  vol.  i,  p.  167 ;  G.  Holden  Pike, 
John  Wesley  and  His  Mission,  p.  "JT,  John  Wesley,  Journal,  October  2J,  1740; 
Charles  Wesley,  Journal,  October  28,  1740. 

*J.  Bulmer,  Memoirs  of  Howell  Harris,  pp.  25flf. 


LAY  PREACHERS  AND  PERSECUTORS      67, 

either  from  pity  or  fear  of  being  prosecuted  for  killing  him, 
rescued  him.  At  Penmorfa  and  at  Llanbrynmair  his  life  was 
in  danger.^ 

In  1 742  Mr.  Harris  started  to  London  in  company  with  Mr. 
Cennick.  At  Swindon  the  mob  assaulted  them  with  horns,  guns, 
and  a  fire  engine.  One  presented  a  gun  to  Mr.  Harris's  fore- 
head ;  another  struck  him  on  the  mouth,  bringing  blood,  yet  they 
were  not  dismayed. ^"^ 

A  little  later  in  his  career  he  says  that  "the  gentlemen  in 
part  of  Brecknockshire  and  Carmarthenshire  hunt  us  like  part- 
ridges, but  still  the  work  prospers."  ^^  He  also  gives  the  fol- 
lowing account  of  his  work  in  Wales:  "Are  you  surprised  at 
my  silence?  Could  you  but  take  a  turn  with  me  for  two  or 
three  months  and  see  my  labors  and  trials,  your  surprise  would 
cease.  However,  I  will  inform  you  that  it  is  now  about  nine 
weeks  since  I  began  to  go  round  South  and  North  Wales,  and 
this  week  return  home.  I  have  visited  in  all  that  time  thirteen 
counties,  traveled  about  one  hundred  and  fifty  miles  every  week, 
and  discoursed  twice  a  day,  occasionally  three  or  four  times.  In 
this  last  journey  I  have  not  taken  off  my  clothes  for  seven  nights 
together,  being  obliged  to  meet  the  people  and  discourse  at  mid- 
night, or  very  early  in  the  morning  to  avoid  persecution.  .  .  . 
Near  the  town  of  Bala,  where  I  was  formerly  like  to  be  mur- 
dered, I  had  a  severe  blow  on  my  head,"  ^^  etc.  In  1747  he 
began  a  ten  days'  trip  through  North  Wales  in  which  he  thought 
his  life  in  constant  danger,  expecting  either  imprisonment  or 
death.i^ 

Thomas  Lewis  was  mobbed  at  Calnson,  in  Somersetshire. 
He  was  pelted  with  clods,  stones,  old  shoes,  and  balls  of  clay, 
while  one  was  ringing  a  bell,  others  cursing  and  swearing,  or 
hallooing  and  firing  off  guns.     He  received  a  blow  on  the  breast 


'John  Bulmer,  Memoirs  of  Howell  Harris,  pp.  25ff. 

^"Ibid.,  pp.  38ff. 

"Life  and  Times  of  Countess  of  Huntingdon,  vol.  i,  pp.  logff. 

"Ibid. 

^Thristian  History,  p.  99,  Tyerman  Collection  of  Pamphlets,  vol.  xli. 


64      EARLY  METHODISTS  UNDER  PERSECUTION 

that  pained  him  much;  one  of  his  arms  was  benumbed,  and  a 
severe  blow  on  the  side  of  the  face  caused  extended  swelling, 
and  nearly  disabled  him.^"* 

At  Cleethorpes  Mr.  Capiter  was  tarred  and  rolled  in  feathers, 
and  several  times  put  in  the  stocks  for  preaching.  On  one  occa- 
sion a  hive  of  bees  was  thrown  among  his  hearers. ^^ 

Morgan  Hughes  was  imprisoned  in  Wales  for  exhorting.^® 
At  Salisbury  Plain,  as  soon  as  the  preacher,  John  Furz,  began 
to  speak,  a  man  went  forward  and  presented  a  gun  to  his  face, 
and  swore  that,  if  he  spoke  another  word,  he  would  blow  his 
brains  out.  The  preacher  continued  speaking,  and  the  man  con- 
tinued swearing,  sometimes  placing  the  muzzle  of  the  gun  to 
the  preacher's  mouth,  or  to  his  ear.  He  finally  fired  the  gun 
behind  him,  and  burned  off  part  of  his  hair.  For  this,  however, 
the  persecutor  was  so  roughly  handled  by  the  mob  that  he  kept 
his  bed  for  several  weeks. ^'^ 

Early  in  1745  Mr.  Thomas  Adams  went  to  Exeter,  where 
he  preached  a  number  of  times.  Opposition  began,  but  at  first 
was  unsuccessful.^*  The  rioters  tried  to  turn  the  fire  engine 
upon  the  congregation,  but  could  not  bring  the  water  to  reach 
them.  At  last  one  of  their  own  number  turned  the  water  upon 
the  persecutors,  many  of  whom  received  an  unexpected  bath. 
Another  man  knocked  down  the  engineer  by  a  blow  on  the  head. 
However,  the  opposition  was  not  thus  easily  quieted.  After 
preaching  one  morning  two  constables  took  Mr.  Adams  to  prison, 
where  he  was  kept  for  about  five  hours.  That  afternoon  the 
Methodists  were  attacked  by  a  mob,  who  beat  and  insulted  men 
and  women.  In  his  efforts  to  protect  the  women  one  man  was 
so  bruised  that  he  was  obliged  to  keep  his  bed  for  some  time. 
Mr.  Adams  was  pelted  through  the  street,  smeared  all  over  with 
mud   and   dirt,    and   with   all   the   "nastiness   that   the   kennel 


"The  Christian  History,  vol.  vii,  pp.  33^^- 

''George  Lester,  Grimsley  Methodism,  p.  49. 

'"Christian  History,  vol.  vii,  No.  3,  pp.  66ff. 

''Life  of  J.  Furz,  by  himself,  Jackson's  Lives,  vol.  v,  pp.  I25flf. 

'"The  Christian  History,  vol.  vii,  No.  3,  pp.  52ff. 


LAY  PREACHERS  AND  PERSECUTORS  65 

afforded."  The  next  night  he  was  called  before  the  mayor  and 
insulted.  As  he  left  the  mayor's  house  the  mob  again  attacked 
and  followed  him.  When  he  escaped  them  he  was  nearly  ready 
to  fall  from  bruises  and  exhaustion.  ^'^ 

The  case  of  John  Nelson  presents  another  instance  of  the 
same  nature.  He  was  an  early  convert  and  became  a  powerful 
assistant  to  Wesley.  His  courage  was  undaunted,  and  his  char- 
acter inflexible,  as  will  be  seen  from  the  following  incidents : 

The  first  time  he  stood  in  the  street  to  preach  he  was  struck 
on  the  head  with  an  egg  and  two  potatoes,  but  he  says  "that 
neither  hindered  me  from  speaking,  nor  them  from  hearing." 
Shortly  after  this  he  appealed  to  the  consciences  of  his  hearers, 
that  he  had  not  spoken  his  own  words,  but  the  words  of  the  Lord, 
and  a  gentleman  replied,  '*We  allow  all  you  say  is  true,  yet  you 
deserve  to  be  set  in  the  stocks  for  delivering  it  in  the  street."  ^^ 

At  Grimsby  he  was  forced  to  prove  the  mettle  of  which  he 
was  made.  The  minister  went  through  the  town  ahead  of  a 
drummer  and  "gathered  all  the  rabble  he  could,"  and  gave  them 
liquor  to  go  with  him  "to  fight  for  the  church."  After  Mr. 
Nelson  had  finished  preaching  this  rabble  broke  every  window  in 
the  house,  and  abused  the  people  as  they  went  out.  But  soon 
some  of  the  persecutors  began  to  fight  their  fellows  for  abusing 
the  women,  during  which  most  of  the  people  escaped. ^^ 

At  Nottingham  a  few  had  prepared  squibs  which  they  in- 
tended to  throw  in  his  face,  but  three  of  them  were  burned  with 
the  fire  that  they  had  intended  for  him,  so  went  away.^^  At 
Bristol,  while  he  was  speaking  a  man  came  up  behind  him  and 
filled  his  mouth  with  dirt,  which  nearly  caused  him  to  choke. 
However,  he  cleared  his  mouth  and  continued  to  speak.^^ 

He  says:  "When  I  left  Bristol  I  met  with  many  sufferings, 
At  almost  every  place  where  I  came  to  preach  mobs  were  raised, 


^"The  Christian  History,  vol.  vii,  No.  3,  pp.  26ff. 
^*'John  Nelson,  Journal,  p.  80. 
"'Ibid.,  p.  92. 
"Ibid.,  p.  163. 
"Ibid.,  p.  164. 


66      EARLY  METHODISTS  UNDER  PERSECUTION 

as  if  they  were  determined  to  kill  me,  and  all  God's  children,  in 
a  kind  of  thanksgiving  because  the  rebels  were  conquered." 
At  Nottingham,  about  April,  1746,  he  was  arrested  and  taken 
before  an  alderman,  who  said  to  him,  "I  wonder  you  can't  stay 
in  your  own  places;  you  might  be  convinced  by  this  time  that 
the  mob  of  Nottingham  will  never  let  you  preach  quietly  in  this 
town."  Mr.  Nelson  replied :  "I  beg  pardon,  sir.  I  did  not  know 
before  now  that  this  town  was  governed  by  a  mob;  for  most 
towns  are  governed  by  magistrates."  However,  after  some  con- 
versation, the  alderman  ordered  the  constable,  who  brought  him, 
to  go  with  him  and  take  him  back  to  the  place  from  which  he 
had  been  taken. ^^  At  Kirk-Heaton  he  learned  that  nearly  the 
whole  town  had  agreed  that  as  soon  as  the  next  "Methodist  dog" 
came,  all  the  journeymen  and  apprentices  should  leave  work, 
"put  a  halter  about  his  neck  and  drag  him  into  the  river  and 
drown  him,  that  the  town  might  be  quit  of  them  forever."  The 
parson's  son  was  the  captain  of  the  mob.  They  were  thwarted 
in  their  purpose  by  a  constable,  who  came  along  and  delivered 
him  from  them.^"'' 

But  his  greatest  suffering  from  the  mob  was  in  the  neighbor- 
hood of  Hepworth-moor,  Easter  Sunday,  1747.  He  had  preached 
there  on  the  previous  Friday,  and  attempted  to  preach  again  on 
Sunday.  But  the  mob  came,  stood  still  for  a  time,  till  a  gentle- 
man, so  called,  cried  out,  "Knock  out  the  brains  of  that  mad 
dog."  An  immediate  shower  of  stones  drove  his  audience  from 
him.  As  he  got  down  and  was  leaving  the  place  he  was  struck 
on  the  back  of  the  head  with  a  piece  of  a  brick,  which  knocked 
him  flat  on  his  face,  and  senseless.  Two  men  lifted  him  up  and 
led  him  away  between  them,  but  for  some  time  he  could  not 
stand  alone.  The  blood  ran  down  his  back  into  his  shoes.  The 
mob  followed  him,  threatening  to  kill  him  when  they  got  him  out 
of  the  town.  A  gentleman  saw  him,  and  took  him  into  his 
house  and  sent  for  a  surgeon,  who  dressed  his  wound.    The  mob 


"John  Nelson,  Journal,  pp.  i66ff. 
"Ibid.,  p.  181  ff. 


LAY  PREACHERS  AND  PERSECUTORS  67 

surrounded  the  house,  but  the  gentleman  threatened  them,  so  they 
dispersed. 

He  lay  down  for  a  while,  then  a  Mr.  Slaton  brought  him  his 
horse.  He  rode  to  Ackham,  where  he  was  to  have  preached  at 
five  in  the  afternoon.  But  just  at  that  time  "there  came  about 
ten  young  gentlemen,  some  in  the  coach,  some  on  the  box,  and 
behind  the  coach,  who  began  to  sing  the  songs  of  the  drunkards, 
and  to  throw  rotten  eggs  at  the  women." 

He  was  in  a  field  near  the  house  when  a  man,  hired  for  the 
purpose,  threw  him  down,  and  leaped  upon  his  abdomen  several 
times  with  his  knees,  till  he  had  beaten  the  breath  out  of  him, 
and  set  his  head  to  bleeding  again.  The  brutal  persecutor  de- 
clared that  he  had  killed  the  preacher,  then  taking  another  Meth- 
odist, he  threw  him  against  the  corner  of  a  wall  and  broke  two 
of  his  ribs.^^ 

About  twenty  went  to  Mr.  Nelson  to  see  whether  he  was 
dead,  but  his  breath  had  come  again,  he  had  turned  on  his  face, 
and  lay  bleeding  upon  the  ground.  They  lifted  him  up,  and  said 
that  they  would  help  him  to  the  house.  As  soon  as  he  could 
speak  he  said :  "Your  mercy  is  only  to  make  way  for  more 
cruelty.  Gentlemen,  if  I  have  done  any  thing  contrary  to  the 
law,  let  me  be  punished  by  the  law.  I  am  a  subject  to  King 
George,  and  to  his  law  I  appeal ;  and  I  am  willing  to  go  before  my 
Lord  Mayor,  as  he  is  the  King's  magistrate."  But  they  cursed 
him  and  the  King  too,  and  said  that  the  King  was  as  bad  as  the 
Methodists,  or  he  would  have  hanged  them  all  like  dogs  before 
then.  One  cursed  the  King,  and  said  that  if  he  were  there,  they 
would  treat  him  as  they  had  served  the  preacher. ^"^ 

When  he  got  into  the  street  he  was  knocked  down  eight 
times.  And  as  he  lay  on  the  ground,  not  able  to  get  up,  they 
dragged  him  by  the  hair  of  his  head  upon  the  stones  for  nearly 
twenty  yards,  kicking  him  on  the  sides  and  thighs  as  they  went 


■"John  Nelson,  Journal,  pp.  i84ff;  also  John  Wesley,  Journal,  April  20, 
1747- 


68       EARLY  METHODISTS  UNDER  PERSECUTION 

along.  Then  six  of  them  stood  on  his  body  and  thighs  in  order 
to  "tread  the  Holy  Ghost  out  of  him."  After  a  time  some 
friends  got  him  into  the  house.  The  mob  set  out  for  the  city 
singing  debauched  songs.  Mr.  Nelson  heard  one  of  them  say, 
"It  is  impossible  for  him  to  live."  ^^  But  he  did  live,  and  labored 
on  till  his  death  in  July,  1774.  His  remains  were  carried  through 
the  streets  of  Leeds,  attended  by  thousands,  who  were  "either 
weeping  or  singing."  ^^ 

Christopher  Hopper  was  another  of  Wesley's  early  assist- 
ants. He  says :  "I  met  with  great  persecution,  many  discourage- 
ments, and  much  opposition  in  every  place."  Men  of  all  ranks 
used  their  power  and  influence  to  stop  this  work  of  God.  "They 
dispensed  with  two  or  three  awakened  clergymen  tolerably  well. 
These  were  regularly  ordained  men  of  learning,  gentlemen  and 
divines.  But  to  see  a  plowman  or  an  honest  mechanic  stand  up 
to  preach  the  gospel,  it  was  insufferable."  "Laymen  and  ecclesi- 
asts  joined  heart  and  hand  to  suppress  these  pestilent  fellows,  not 
with  acts  of  kindness,  scripture,  or  reason,  but  by  invectives  and 
lies,  dirt,  rotten  eggs,  brickbats,  stones,  and  cudgels."  "It  was 
the  common  cry  in  town  and  country,  'Press  them  for  soldiers; 
send  them  on  board  a  man  of  war;  transport  them;  beat  them; 
stone  them ;  send  them  to  prison,  or  knock  their  brains  out,  and 
dispatch  them  at  once,  for  there  is  no  law  for  them.' "  ^° 

The  rector  at  Ryton  and  his  curate  tried  to  stop  him.  They 
gave  him  first  hard  words,  then  hard  blows,  but  without  avail. 
He  was  summoned  before  the  Spiritual  Court  at  Durham  to 
answer  for  his  conduct,  but  friends  were  raised  up  for  him.^^ 

At  another  time  he  was  traveling  with  Wesley,  who  had 
preached  in  a  field  at  Durham  in  the  morning,  and  Mr.  Hopper 
preached  in  the  same  field  in  the  evening.  "A  gentleman,  so 
called,  employed  a  base  man  to  strip  himself  naked  and  swim 


"John  Nelson,  Journal,  pp.  i84ff. 
""Methodist  Magazine,  1788,  pp.  573ft"- 

*"AIemoirs    of    Christopher    Hopper,    pp.    isff.,    Osborn    Collection    of 
Pamphlets. 

^'Ibid.,  p.  19. 


LAY  PREACHERS  AND  PERSECUTORS      69 

through  the  river  to  disturb  the  hearers ;  but  a  good  woman  soon 
hissed  him  off  the  stage,  so  he  was  glad  to  return  by  the  way  he 
came  with  much  disgrace."  ^^ 

Wesley  tells  us  that  the  first  who  preached  at  Colne  was 
John  Jane,  who  was  innocently  riding  through  the  town,  when 
"the  jealous  mob  pulled  him  off  his  horse  and  put  him  in  the 
stocks.  He  seized  the  opportunity,  and  vehemently  exhorted 
them  to  flee  from  the  wrath  to  come."  ^^ 

Thomas  Mitchell  says  that  "one  evening  while  William 
Darney  was  preaching  at  Yeadon  in  the  parish  of  Guiseley  the 
curate  of  Guiseley  came  at  the  head  of  a  large  mob,  who  threw 
eggs  in  his  face,  pulled  him  down,  dragged  him  out  of  the  house 
on  the  ground,  and  stamped  upon  him."  ^^ 

Some  time  after  Mr.  Darney's  sufferings,  Mr.  Jonathan 
Maskew  followed  him  at  Yeadon.  The  same  mob  pulled  him 
down  and  dragged  him  out  of  the  house.  "They  then  tore  off 
his  clothes,  and  dragged  him  along  upon  his  naked  back  over  the 
gravel  and  pavement.  When  they  thought  they  had  sufficiently 
bruised  him  they  let  him  go."  "With  much  difficulty  he  crept 
to  a  friend's  house,  where  they  dressed  his  wounds  and  got  him 
some  clothes."  ^^ 

It  was  Mr.  Thomas  Mitchell's  turn  to  go  next.  His  friends 
advised  him  not  to  preach,  and  undertook  to  take  him  out  of  the 
town,  but  the  mob  followed  him,  and  stoned  him  for  nearly  two 
miles.     It  took  him  several  weeks  to  recover  from  his  bruises. 

On  Sunday,  August  7.  1751,  Mr.  ]\Iitchell  preached  at 
Rangdale  at  five  in  the  morning.  About  six  o'clock  two  con- 
stables went  at  the  head  of  the  mob,  seized  the  preacher  and 
took  him  to  a  public  house,  where  they  kept  him  till  four  in  the 
afternoon.  At  this  time  the  constable  took  him  out  to  the  mob, 
who  hurried  him  away  to  a  pool  of  standing  water  and  threw 

^"Memoirs  of  Christopher  Hopper,  p.  SS'  Osborn  Collection  of  Pamphlets. 

^John  Wesley,  Journal,  April  30,  1776. 

"^Thomas  Mitchell,  Short  Account  of  Himself,  p.  8,  Osborn  Collection, 
vol.  xii. 

^'Ibid.,  p.  8,  Osborn  Collection,  vol.  xii;  also  Life  of  J.  Maskew,  Jack- 
son's Lives,  vol.  iv,  p.  209. 


70      EARLY  METHODISTS  UNDER  PERSECUTION 

him  in.     The  water  was  up  to  his  neck,  but  they  compelled  him 
to  cross  it  seven  times  before  they  would  allow  him  to  come  out. 
Then  one  stood  ready  with  a  pot  of  white  paint,  with  which  he 
covered  him  from  head  to  foot.     They  then  took  him  back  to 
the  public  house  for  a  time,  after  which  they  took  him  to  another 
pond  ten  or  twelve  feet  deep,  and  railed  in  all  around.     Here 
four  men  took  him  by  his  legs  and  arms,  swung  him  back  and 
forth  several  times  and  threw  him  into  the  pond.     The  fall  and 
the  shock  left  him  senseless,  so  that  he  felt  nothing  more.     Some 
of  them,  however,  were  not  willing  to  let  him  drown,  so,  watch- 
ing till  he  rose  to  the  surface,  they  caught  his  clothes  with  a 
long  pole,  and  dragged  him  out.     After  some  time  he  regained 
consciousness,  and  saw  two  men  standing  by  him,  one  of  whom 
helped  him  up,  and  took  him  to  a  house  where  he  was  put  to  bed. 
But  it  was  not  long  before  the  mob  returned,  pulled  him  out  of 
bed,  and  carried  him  into  the  street,  swearing  that  they  would 
take  away  one  of  his  limbs  unless  he  would  promise  not  to  go 
there  any  more.     He  replied,  "I  can  promise  no  such  thing." 
But  the  man  that  had  hold  of  him  promised  for  him,  and  took 
him  back  into  the  house,  and  put  him  to  bed  again.    The  minister 
told  the  mob  that  they  must  take  him  out  of  the  parish,  so  they 
went  and  pulled  him  out  of  bed  a  second  time.    His  clothes  were 
wet  and  covered  with  paint,  so  they  put  an  old  coat  about  him, 
took  him  about  a  mile  and  left  him  on  a  little  hill.    No  one  dared 
to  help  him  because  of  the  mob.     He  remembered  some  friends 
three  or  four  miles  away,  and  though  he  was  scarcely  able  to 
stand,  yet  in  time  he  reached  this  refuge.     He  says:  "I  rested 
four  days  with  them,  in  which  time  my  strength  was  tolerably 
restored.     Then  I  went  into  the  circuit,  where  I  met  with  more 
persecution."     In  one  of  these  later  persecutions  the  mob  took 
him  by  the  heels  and  dragged  him  on  his  back  for  about  half 
a  mile.^*' 

Mr.  John  Haime  joined  the  army  in  1739.     He  became  a 
Methodist,  and  began  to  preach  in  1744.     He  was  ridiculed  by 

*'Thomas  Mitchell,  Short  Account  of  Himself,  p.  12,  Osborn  Collection, 
vol.  xii;  also  Methodist  Magazine,  1802,  p.  463. 


LAY  PREACHERS  AND  PERSECUTORS  71 

the  men,  but  with  the  exception  of  General  Sinclaire,  all  the 
commanders  protected  him,  consequently,  as  a  soldier,  he  suffered 
no  violence.  After  receiving  his  discharge  from  the  army  he 
continued  to  preach,  and  now  received  his  share  of  hardship.  In 
1748  he  was  arrested,  and  two  men  swore  falsely  that  he  had 
made  a  riot.  The  town  clerk  told  him  that  they  w^ould  not  send 
him  to  jail,  if  he  would  work  a  miracle.  He  replied  that  miracles 
were  wrought  already  in  that  many  swearers  and  drunkards  had 
become  sober  and  God-fearing  men.  He  w^as  then  told  that,  if 
he  would  cease  to  preach,  he  would  not  be  imprisoned.  This  he 
refused  to  do,  and  was  confined  for  eight  days,  till  the  court 
convened.  Help  having  now  come  from  a  wealthy  man  in  Lon- 
don, the  officers  thought  it  best  to  drop  the  case,  so  let  him  go.^'^ 
In  1 75 1  Thomas  Lee  was  mobbed  at  Pately-Bridge,  and 
pelted  with  mud,  stones,  and  blows  till  he  staggered  to  and  fro. 
A  heavy  blow  on  the  head  with  a  stone  caused  him  considerable 
trouble.^^  The  next  year  he  says,  "persecution  raged  on  every 
side,"  and  was  chiefly  directed  against  himself.  One  day  as  he 
was  passing  through  Pately  the  captain  of  the  mob,  "who  was 
kept  in  constant  pay,"  pursued  him,  and  pulled  him  off  his  horse. 
The  mob  then  collected,  dragged  him  by  the  hair  of  his  head, 
then  pushed  him  back  with  one  or  two  upon  him,  and  threw  him 
with  the  small  of  the  back  against  the  stone  stairs,  which  injured 
his  back  so  that  it  was  not  well  for  many  years  afterward.  They 
then  dragged  him  to  the  common  sewer,  which  carried  the  dirt 
from  the  town,  and  rolled  him  in  it  for  some  time.  After  this 
they  dragged  him  to  the  bridge  and  threw  him  into  the  water. 
They  then  disputed  w^hether  to  leave  him,  or  make  an  end  of  him. 
However,  their  attention  having  been  attracted  in  another  direc- 
tion, they  left  him  lying  upon  the  ground.  His  wife  went  to 
him,  and  finally  succeeded  in  getting  him  on  his  horse,  and  out 


^'A  Short  Account  of  John  Haime,  by  himself,  Tyerman  Collection  of 
Pamphlets,  vol.  cclxx;  also  in  Jackson's  Lives. 

^'Experiences  of  Methodist  Preachers  (Wills  Register,  p.  95),  Tyerman 
Collection  of  Pamphlets,  vol.  xiv. 


y2      EARLY  METHODISTS  UNDER  PERSECUTION 

of  the  town.  During  this  entire  summer,  autumn,  and  winter, 
he  says,  "were  times  of  hot  persecution."  ^^ 

In  1760  he  was  stationed  at  Epworth.  A  favorite  method 
with  the  mob  was  to  fill  tgg  shells  with  blood,  and  seal  them 
with  pitch,  and  throw  them  at  the  preacher.  The  shells,  of  course, 
would  break,  and  the  blood  stream  down  his  clothes.  The  Ep- 
worth mob  treated  Mr.  Lee  with  this  sort  of  an  attack.  He  says 
these  blood-filled  eggs  "made  strange  work  wherever  they 
lighted."  After  this  abuse,  he  was  summoned  before  the  mayor, 
and  then  left  to  the  mob,  who  pelted  him  with  mud,  clods,  and 
stones,  and  beat  him  till,  again,  he  was  barely  able  to  stand,  and 
covered  him  with  paint.  They  had  offered  to  let  him  go,  if  he 
would  promise  never  to  come  there  again,  but  this  he  "could  not 
do,"  for  both  his  rights  as  an  Englishman  and  his  duty  as  a 
Christian  forbade  such  a  promise.^" 

In  his  journeys  in  1754  Mr.  Thomas  Hanby  went  to  the 
home  of  a  Mr.  Thomas  Thompson,  who  kept  the  tollgate  about 
a  half  mile  from  Ashburn.  He  remained  here  a  few  days  and 
preached  morning  and  evening  to  as  many  as  the  house  would 
hold.  About  two  weeks  later  he  returned,  but  this  time  found 
that  he  could  not  preach  any  more  in  the  tollgate  house,  for  the 
commissioners  of  the  road  had  forbidden  Mr.  Thompson  to 
admit  him.  A  gentleman  farmer,  however,  allowed  him  to  preach 
in  his  house.  Here  a  mob  assembled,  and  attacked  the  house 
with  the  purpose  of  assaulting  the  preacher.  He  escaped  them, 
having  been  defended  by  friends,  whom  he  afterward  saw  bleed- 
ing among  the  mob."*  ^ 

During  the  same  year  he  stopped  at  one  of  the  principal  inns 
at  Leek,  and  ordered  dinner.  But  before  it  was  ready  a  mob 
collected  about  the  inn.  The  landlord  went  to  Mr.  Hanby  in 
much  excitement,  and  entreated  him  to  leave  the  place  imme- 
diately, lest  his  house  should  be  pulled  down,  and  Mr.  Hanby 

'"Experiences  of  Methodist  Preachers  (Wills  Register,  pp.  96ff.),  Tyer- 
man  Collection  of  Pamphlets,  vol.  xiv. 

^"Ibid. 

■"Experiences  of  Methodist  Preachers,  p.  "JT,  Tyerman  Collection  of 
Pamphlets,  vol.  xiv. 


LAY  PREACHERS  AND  PERSECUTORS      73 

murdered.  Consequently,  he  mounted  his  horse  in  the  yard  and 
rode  through  the  mob,  who  pelted  him  with  a  shower  of  dirt 
and  stones,  while  they  cried,  "Kill  him !     Kill  him !  "  ^^ 

After  some  time  he  went  again  to  Leek,  stayed  ten  days, 
and  received  twenty-four  into  the  society.  This  time  a  lawyer 
raised  a  mob,  which  attacked  the  house  where  he  lodged.  They 
broke  into  the  house,  and  soon  would  have  had  their  victim,  but 
a  neighboring  woman  opened  a  window  in  her  house,  where  he 
hid  till  two  o'clock  in  the  morning,  then  made  his  escape  out  of 
the  town  over  the  mountains.  The  mob,  being  disappointed  at 
losing  their  victim,  the  next  day  burned  him  in  effigy.*^ 

From  this  time  there  was  no  more  preaching  at  Leek  till 
the  leading  men  of  the  mob  had  died  or  had  joined  the  army. 

At  Burton-upon-Trent  he  had  preached  in  a  large  house 
belonging  to  a  shoemaker,  and  had  gone  a  second  time  to  preach, 
when  a  mob  assembled,  which,  as  Mr.  Hanby  afterward  learned, 
had  been  hired  and  made  drunk  for  the  occasion  by  the  leading 
persons  of  the  town.  They  began  by  breaking  the  shutters  and 
windows  of  the  house.  The  head  of  this  mob  was  a  forgeman, 
"half  an  idiot,"  who  had  bound  himself  under  an  oath  that  he 
"would  have  the  preacher's  liver."  He  brought  the  pipe  of  a  large 
bellows,  with  which  he  made  a  frightful  noise,  and  Mr.  Hanby 
says,  "which  was  to  be  the  instrument  of  my  death."  He  made 
what  way  he  could  toward  the  preacher,  being  retarded  by  the 
crowd.  The  preacher  observed  him  appearing  "with  the  fury  of  a 
fiend."  Consequently,  he  withdrew  to  an  upper  chamber,  then  to  a 
shoemaker's  shop.  The  mob  searched  the  chamber,  and  finally  the 
shop,  where  they  found  him.  They  hurried  him  into  the  house ; 
a  man,  who  had  been  made  drunk  for  the  occasion,  approached 
him,  but  suddenly  changed  his  purpose,  and  instead  of  abusing 
him,  defended  him.  As  the  mob  did  not  know  his  purpose,  he 
led  the  preacher  through  it,  till  he  got  him  to  the  edge  of  the 
crowd,  when  he  told  him  to  run.     Now  began  a  foot  race  in 

^^Experiences   of   Methodist   Preachers,   p.   79,   Tyerman   Collection   of 
Pamphlets,  vol.  xiv. 
"Ibid.,  p.  82. 


74       EARLY  METHODISTS  UNDER  PERSECUTION 

earnest.  His  deliverer  kept  behind  him,  to  keep  off  the  mob,  and 
he  being  one  of  the  best  pugihsts  of  the  town  no  one  dared  to 
attack  him,  so  that  the  preacher  escaped.'** 

In  concluding  this  account  Mr.  Hanby  says :  "In  weariness 
and  pain  fulness,  in  hunger  and  thirst,  in  joy  and  sorrow,  in 
weakness  and  in  trembling,  were  my  days  now  spent.  ...  I  was 
surrounded  with  death,  and  could  seldom  expect  to  survive  an- 
other day  because  of  the  fury  of  the  people.  And  yet,  it  was 
'woe  unto  thee,  if  thou  preach  not  the  gospel.'  "*^ 

Peter  Jaco  gives  his  experiences  in  a  few  words  as  follows : 
"At  Warrington  I  was  struck  so  violently  with  a  brick  on  the 
breast  that  the  blood  gushed  out  through  my  mouth,  nose,  and 
ears.  At  Grampound  I  was  pressed  for  a  soldier,  kept  under  a 
strong  guard  for  several  days  without  meat  or  drink,  but  what  I 
was  obliged  to  procure  at  a  large  expense;  and  threatened  to 
have  my  feet  tied  under  the  horse's  belly,  while  I  was  carried 
eight  miles  before  the  commissioners,  and  though  I  was  honor- 
ably acquitted  by  them,  yet  it  cost  me  a  pretty  large  sum  of 
money  as  well  as  much  trouble."**' 

At  one  time  John  Leech  was  preaching  in  the  open  at  a 
workhouse,  when  a  gentleman,  so  called,  rode  up  and  asked  him, 
"Who  ordered  you  to  come  here?"  Mr.  Leech  replied,  "The 
governor  of  the  workhouse."  The  gentleman  then  said  that  he 
paid  the  most  money  for  the  support  of  the  house,  "and  you 
shall  not  preach  here."  He  then  struck  him  several  times  on  the 
head  with  his  cane  and  rode  away.  Mr.  Leech  then  finished 
his  sermon.*"^ 

In  1757  Alexander  Mather  had  a  hard  experience  with  the 
mob.  He  had  previously  preached  in  a  field  at  Boston,  Lincoln- 
shire, with  comparative  quietness.    At  his  next  visit  he  attempted 

"Experiences  of  Methodist  Preachers,  pp.  79-80,  Tyerman  Collection  of 
Pamphlets,  vol.  xiv ;  also  John  Pawson,  Sermon  on  Death  of  J.  Hanby, 
Osborn  Collection,  vol.  vi,  class  20. 

^"'Experiences  of  Methodist  Preachers,  p.  82,  Tyerman  Collection  of 
Pamphlets,  vol.  xiv. 

^''Jackson's  Lives,  vol.  i,  p.  264. 

■"'Methodist  Magazine,  1812,  p.  164. 


LAY  PREACHERS  AND  PERSECUTORS      75 

to  preach  in  the  market  place,  but  the  mob  prevented.  They 
dispersed  the  congregation  with  noise  and  missiles.  The  preacher 
and  friends  started  to  leave  the  place,  but  no  sooner  had  they 
turned  their  back  than  a  hail  of  stones  and  dirt  flew  about  them 
on  every  side.  After  walking  some  distance  they  thought  it  best 
to  face  the  mob  and,  if  possible,  get  back  to  their  horses.  In 
this  effort  Mr.  Mather  became  separated  from  his  friends,  was 
tripped  up,  received  a  violent  fall  and  many  blows.  He  recovered 
his  breath,  but  was  tripped  up  again,  followed,  and  plastered 
with  dirt.  A  gentleman  prevented  them  from  throwing  him  into 
a  pond,  which  he  passed,  but  as  soon  as  he  reached  the  street, 
some  got  the  dirt  out  of  the  kennels  and  threw  it  in  his  face. 
As  he  proceeded  farther,  he  received  a  blow  from  a  stone  on  the 
temple.  Shortly  after  this  he  reached  the  inn,  into  which  the 
mob  did  not  follow.  He  was  bruised  almost  from  head  to  foot. 
His  friends  washed  his  wounds,  and  when  he  became  cold  he 
was  so  stiff  that  he  could  hardly  stir.  He  says,  *Tt  was  a  full 
year  before  I  quite  recovered  from  the  hurts,  which  I  then 
received."  ^^ 

In  1763  a  preaching  house  was  built  at  Wolverhampton, 
but  shortly  afterward  was  demolished  by  the  mob.  Rioting 
had  reigned  for  so  long  that  it  was  difficult  for  a  Methodist 
to  pass  through  the  streets.  The  mob  had  broken  the  windows  of 
the  homes,  and  threatened  to  destroy  every  preaching  house  near 
them.  General  excitement  and  fear  prevailed.  They  were  to 
begin  at  Darlaston,  but  at  this  place  a  butcher  with  his  cleaver 
frightened  them  away.  Also  sentiment  here  against  such  out- 
rages had  become  sufficiently  strong  to  discourage  them.  How- 
ever, at  Wolverhampton  there  still  was  trouble  enough.^^ 

A  warrant  was  taken  out  against  the  rioters,  but  the  justices 
acquitted  them  all.  "This  gave  them  fresh  spirits,  so  they  hasted 
home  with  ribbons  flying,  and  were  saluted  with  bells  and  bon- 
fires," in  one  of  which  revels  they  burned  the  preacher  in  effigy. 


^'Arminian  Magazine,  1780,  pp.  I49fif. 
^'Ibid.,  pp.  i57flF. 


'j6      EARLY  METHODISTS  UNDER  PERSECUTION 

The  Methodists  now  found  it  still  more  dangerous  to  enter  the 
town,  or  even  to  get  to  their  own  homes. ^*^ 

At  this  juncture  Mr.  Mather  waited  upon  Lord  D with 

a  Mr.  Hayes,  an  attorney,  who  had  been  the  leader  of  the  mob 
that  destroyed  the  preaching-house,  and  who  himself  had  made 
the  first  break  in  the  house.  At  that  time  this  was  a  capital 
crime,  punishable  by  death.  Mr.  Hayes  was  plainly  told  that 
either  he  must  rebuild  the  house,  or  be  tried  for  his  life.  He 
rebuilt  the  house.  This  was  a  very  effective  lesson  to  the  other 
rioters,  who,  from  henceforth,  were  quiet.^^ 

John  Pawson  seems  fortunately  to  have  escaped  without 
much  bodily  injur}^  In  Beverly,  where  the  magistrate  refused 
to  punish  the  rioters,  disturbances  were  frequent,  which  made 
preaching  difficult  or  impossible.  Complaint  was  made  against 
three  young  men  who  had  been  guilty  of  much  disturbance,  but 
instead  of  punishing  these  the  mayor  and  alderman,  before  whom 
they  were  brought,  threatened  to  indict  Mr.  Pawson  for  perjury 
and  to  send  him  to  York  castle.  But  when  he  convinced  them 
that  he  had  not  made  any  oath  at  all,  they  grew  calmer,  and 
allowed  him  to  withdraw.  "^^ 

In  1764  he  was  removed  to  Norwich,  where,  he  says,  "during 
the  winter,  we  had  almost  continual  mobbing.  The  rioters  fre- 
quently broke  the  windows,  interrupted  us  in  preaching,  and 
abused  the  people  when  service  was  ended."  ^^  They  complained 
to  the  mayor,  who  would  not  punish  the  disturbers,  which  en- 
couraged them,  and  led  them  to  commit  greater  outrages.  Mr. 
Pawson  says,  "None  of  them  [the  magistrates]  would  go  a  step 
farther  than  they  were  obliged  for  fear  of  being  persecuted 
themselves,"  ^^ 

The  following  is  quoted  from  the  Gentleman's  Magazine : 
"A  terrible  riot  happened  at  Kingston  in  Surrey,  occasioned  by 


""Arminian  Magazine,  1780,  pp.  I49ff. 

"Ibid. 

"Ibid.,  1779,  p.  zi- 

>'Ibid.,  1779,  p.  38. 

'^Jackson's  Lives,  vol.  iv,  p.  29. 


LAY  PREACHERS  AND  PERSECUTORS      'j'j 

a  Methodist  preacher,  who  came  there  and  brought  a  great 
number  of  people  together  in  a  barn  to  hear  him.  While  he 
was  preaching  a  fellow  threw  some  dirt  at  him,  which  made  a 
great  disturbance,  and  the  mob  at  last  dragged  the  preacher  into 
the  street  and  rolled  him  in  a  ditch;  and  had  it  not  been  for  the 
humanity  of  a  gentleman  near  the  spot,  who  took  him  into  his 
house,  he,  in  all  likelihood,  would  have  been  murdered.  Some 
of  the  Enniskillen  dragoons  being  among  the  mob,  with  their 
swords,  wounded  several  of  the  people,  and  put  the  whole  town 
in  alarm.  But  by  the  prudent  behavior  of  their  commanding 
officer,  all  ill  consequence  was  prevented.  He  ordered  the  drums 
to  beat,  assembled  the  dragoons  in  the  Sun  Inn  yard,  and  kept 
them  together  there  for  some  time,  and  then  ordered  them  to  their 
quarters,  and  to  behave  peaceably."  ^"' 

John  Fletcher,  of  Madeley,  scholar,  preacher,  and  saint, 
rector  in  the  Church  of  England,  but  also  one  who  believed  the 
Methodist  doctrines,  and  preached  them,  was  compelled,  like  all 
other  Methodists,  to  suffer  reproach.  In  a  letter  to  Charles 
Wesley,  in  1762,  he  relates  the  following:  "The  opposition  made 
to  my  ministry  increases.  A  young  clergyman,  who  lives  in 
Madeley  Wood,  where  he  has  great  influence,  has  openly  declared 
war  against  me  by  pasting  on  the  church  door  a  paper  in  which 
he  charges  me  with  rebellion,  schism,  and  being  a  disturber  of 
the  public  peace.  He  puts  himself  at  the  head  of  the  gentlemen 
of  the  parish,  as  they  term  themselves,  and  supported  by  the 
rector  of  Wenlock,  he  is  determined  to  put  in  force  the  Con- 
venticle Act  against  me.  A  few  weeks  ago  a  widow,  who  lives 
in  the  church,  and  a  young  man,  who  read  and  prayed  in  my 
absence,  were  taken  up.  I  attended  them  before  the  magistrate, 
and  the  young  clergyman,  with  his  troop,  were  present.  They 
called  me  Jesuit,  etc. ;  and  the  magistrate  tried  to  frighten  me  by 
saying  that  he  would  put  the  Act  in  force,  though  we  should 
assemble  only  in  my  own  house.  I  pleaded  my  cause  as  well  as 
I  could ;  but  seeing  he  was  determined  to  hear  no  reason,  I  told 

^^Gentleman's  Magazine,  March  14,  1760;  also  Tyerman,  Life  of  George 
Whitefield,  vol.  ii,  p.  425. 


78      EARLY  METHODISTS  UNDER  PERSECUTION 

him  he  must  do  as  he  pleased,  and  that,  if  the  Act  in  question 
concerned  us,  we  were  ready  to  suffer  all  its  rigors."  ^^ 

The  Rev.  Robert  Cox,  M.A.,  says  that  the  publicans  and  the 
colliers  were  Mr.  Fletcher's  special  enemies  :  the  publicans  because 
he  preached  against  drunkenness,  which  cut  their  purses,  and  the 
colliers  because  he  preached  against  their  brutal  sport  of  bull- 
baiting.  "The  rage  of  the  publicans  generally  spent  itself  in 
impotent  revilings,  but  the  fury  of  the  colliers  was  near  being 
attended  with  more  serious  consequences.  One  day,  while  a 
mob  of  them  in  a  state  of  intoxication  was  baiting  a  bull  near 
a  place  where  he  was  expected  to  preach,  they  determined  to 
pull  him  off  his  horse,  set  the  dogs  upon  him,  and  in  their  own 
phrase,  'bait  the  parson.' "  This  intended  cruelty,  fortunately, 
was  thwarted  by  Mr.  Fletcher's  being  detained  at  home  till  the 
mob  had  dispersed. ^'^ 

Before  her  marriage  Mrs.  Fletcher  had  established  a  home 
for  the  poor  at  Leytonstone  in  1763.  The  mobs  did  not  pull 
down  this  house,  but  they  pelted  the  worshipers  at  the  Sunday 
meetings  with  mud,  damaged  any  property  that  they  could  find 
in  the  yard,  and  howled  at  the  windows  after  dark.^^ 

Rugby,  afterward  made  famous  by  the  genius  of  its  head 
master,  Arnold,  in  the  eighteenth  century  made  itself  infamous 
by  its  conduct  toward  the  Methodists.  The  following  is  quoted 
from  the  experiences  of  Mr.  Robert  Miller,  who  was  born  at 
Rugby  in  1763.  Unfortunately  no  date  is  given:  "Mr.  Phillips 
was  the  first  Methodist  preacher  that  ever  attempted  to  preach 
at  Rugby,  but  the  mob  interrupted  him  in  the  middle  of  his 
discourse  so  that  he  was  obliged  to  desist.  The  whole  town  was 
in  an  uproar,  and  in  particular  about  one  hundred  scholars 
assaulted  us  in  a  very  outrageous  manner.  But  some  of  my 
former  acquaintances  interfered,  and  the  mob  consisting  of 
several  hundred  persons  divided;  some  crying  out,  'Let  us  hear 
what  the  man  has  to  say,'  but  were  opposed  by  others.    Presently 


"Tyerman,  Life  of  John  Fletcher,  p.  79. 

"Life  of  J.  Fletcher,  p.  53,  Tyerman  Collection  of  Pamphlets,  vol.  Ixvii. 

"*Anna  E.  Keeling,  Eminent  Methodist  Women,  p.  65. 


LAY  PREACHERS  AND  PERSECUTORS  79 

they  went  from  words  to  blows.  During  the  engagement  we 
made  our  escape,  covered  with  dirt  from  head  to  foot."  ^^ 

R.  Consterdine  tells  us  that  some  times  a  mob  would  follow 
him  for  miles  together  with  "vollies  of  oaths  and  curses."  He 
says  he  was  thus  treated  for  three  months  in  Boston,  but  was 
neither  afraid  nor  hurt  by  them.^" 

The  testimony  of  Duncan  Wright,  a  soldier,  is  of  interest, 
not  so  much  on  account  of  what  he  suffered,  but  of  what  he  tells 
of  others.  He  says  in  the  beginning  of  1764  he  "was  called  to 
suffer  a  little  for  the  testimony  of  Jesus.  And,  indeed,  but  a 
little;  for  what  were  a  few  threatenings,  a  little  reproach,  and 
shame,  a  few  stones  and  rotten  eggs  to  what  many  of  the  Meth- 
odists have  suffered  even  in  this  age?"*^^ 

James  Rogers  met  with  "shameless  and  tumultuous"  assem- 
blies in  1764.  They  made  great  threats,  but  they  did  not  hurt 
anyone.*'^  But  at  Lythe,  about  1770,  the  opponents,  seeing 
Methodism  flourish  and  prosper,  redoubled  their  fury.  Some 
ruffians  undertook  to  prevent  his  preaching,  but  as  he  did  not 
fear  them,  their  efforts  failed.  However,  after  repeatedly  dis- 
turbing the  preaching,  these  men  collected  all  their  forces  one 
night  and  attacked  the  preacher  and  the  people  as  they  were 
leaving  the  preaching-house.  Hearing  the  noise,  Mr.  Rogers 
went  out  among  them.  They  saluted  him,  he  says,  "with  volleys 
of  oaths,  and  showers  of  stones  and  dirt."  One  of  the  strongest 
of  them  then  attempted  to  strike  the  preacher  on  the  head,  but 
he  received  the  blows  upon  his  arm,  which  became  much  bruised. 
Mr.  Rogers  then  attempted  to  rescue  a  friend,  whom  they  were 
"beating  in  a  terrible  manner."  Upon  this  his  own  assailant 
went  up  behind  him  and  struck  him  a  blow  upon  the  temple  that 
staggered  and  confused  him.  At  this  moment  a  young  girl 
grabbed  a  stone  of  the  weight  of  about  two  pounds,  and  struck 


'"Methodist  Magazine,  1801,  p.  97. 
""Ibid.,  1814,  pp.  i64fif. 

^^Experiences  of   Methodist   Preachers,  p.  215,   Tyerman   Collection   of 
Pamphlets,  vol.  xiv. 

"''Methodist  Magazine,  1789,  p.  407. 


8o      EARLY  METHODISTS  UNDER  PERSECUTION 

the  assailant  on  the  back.  Thereupon  he  left  the  preacher  and, 
picking  up  the  same  stone,  threw  it  at  the  girl,  striking  her  in 
the  face  with  such  force  that  she  was  carried  home  for  dead. 
She  survived,  however,  but  her  face  was  cut  to  the  bone,  leaving 
a  scar  for  life.  Others  of  the  Methodists  were  badly  hurt;  one 
had  his  face  covered  with  blood,  and  his  clothes  torn  half  way 
down  his  back.^^ 

They  considered  their  escape  from  the  mob  as  providential, 
for  at  the  time  of  this  greatest  violence  a  severe  thunder  storm 
came  up.  The  heavy  flashes  of  lightning  dismayed  the  mob 
for  a  few  moments,  and  the  Methodists  seized  this  opportunity 
to  escape.  They  retreated  in  order,  however,  taking  the  old  and 
infirm  with  them,  lest  these  should  fall  into  the  hands  of  their 
enemies.^^ 

Mr.  J.  U.  Walker  relates  a  violent  and  brutal  attack  upon 
Mr.  Blakey  Spencer,  a  Methodist  preacher.  It  was  in  1766,  near 
Stark-bridge.  The  mob  was  composed  of  both  men  and  women. 
Mr.  Spencer  attempted  to  escape  by  running,  but  his  strength 
failing,  the  mob  caught  him,  threw  him  to  the  ground,  and 
dragged  him  to  the  edge  of  a  rivulet.  Pointing  to  a  whirlpool 
a  woman  shouted,  *Tn  with  him.  Drown  him!  Drown  him!" 
But  others  of  the  mob  observing  him  senseless  upon  the  ground, 
and  thinking  that  he  was  dead,  left  him.  After  some  time  he 
regained  consciousness,  and  crawled  home.''"'* 

The  Gentleman's  Magazine  relates  the  following:  "While 
Mr.  Moore,  a  Methodist,  was  preaching  to  a  numerous  audience 
in  the  ruins  of  old  Saint  Giles,  he  was  attacked  by  a  desperate 
mob,  which  fractured  his  skull  and  broke  one  of  his  arms.  It  is 
said  the  cause  of  assault  was  his  inveighing  against  the  errors 
of  the  Church  of  Rome,  and  his  cautioning  the  people  against 
being  seduced  by  the  artful  insinuations  of  priests  and  Jesuits."  ^^ 

Thomas  Taylor  experienced  another  instance  of  the  temper 


"'Jackson's  Lives,  vol.  iv,  p.  295. 

•■^Ibid. 

"History  of  Wesleyan  Methodism  in  Halifax,  etc.,  p.  113. 

"''Gentleman's  Magazine,  1766,  p.  339. 


LAY  PREACHERS  AND  PERSECUTORS  8i 

of  the  mobs.  Sometimes  they  were  content  to  throw  stones  or 
clods.  But  not  infrequently  they  sought  out  filth  such  as  they 
could  find  to  throw  at  the  preacher,  or  with  which  to  bedaub  him. 
Mr.  Taylor  says,  "I  was  covered  with  dirt  from  head  to  foot. 
All  the  filth  they  could  scrape  up  was  thrown,  and  when  I  at- 
tempted to  turn  my  face  on  one  side,  I  met  it  on  the  other." 
He  escaped  them  "not  much  hurt,  but  dreadfully  bedaubed,"  so 
that  he  "needed  much  w'ashing  to  be  touched."  ^'"^ 

On  the  1 2th  of  March,  1767,  Mr.  John  Valton  went  to  the 
home  of  Mr.  Harle  to  hear  a  Methodist  sermon.  Shortly  after 
the  text  was  announced  Mr.  Dearsby,  the  father  of  Mrs.  Harle, 
accompanied  by  two  others,  and  with  a  horsewhip  in  his  hand, 
came  into  the  house.  He  endeavored  to  strike  the  preacher,  who 
evaded  the  blow  and  slipped  upstairs.  ]Mr.  Dearsby  then  went 
up  to  Mr.  Valton  and  asked,  "Who  do  you  belong  to?"  He 
replied,  "To  the  King."  The  persecutor  then  exclaimed,  "No, 
you  are  that  dog,"  etc.,  "and  I  will  write  and  get  two  or  three 
of  you  turned  out  of  your  places."  He  then  drove  Mr.  Valton 
out  of  the  room.  In  the  kitchen  he  threatened  to  roast  him  on 
the  fire,  and,  being  a  large  powerful  man,  he  took  him  by  the 
breast  and  thigh  and  laid  him  upon  the  bars.  His  two  com- 
panions interfered  at  this,  and  rescued  Mr.  Valton.  They  now 
drove  him  out  to  the  mob  of  about  thirty  men,  who  pulled 
him  about,  saying,  "This  is  the  clerk;  pull  him  to  pieces!" 
They  tore  his  shirt,  held  him  by  the  hair,  till  finally  he  escaped 
into  a  house  and  out  the  back  door.  He  had  not  gone  far,  how- 
ever, when  he  met  the  vicar  wuth  his  lady,  who  had  gone  to  see 
the  "after  game."  The  vicar  saluted  him  with  "Villain!  etc., 
etc."  «8 

At  the  Conference  in  1780  Mr.  Valton  was  appointed  to 
the  Manchester  Circuit.  During  the  winter  he  visited  Gladwick 
several  times.  All  was  quiet  till  several  joined  the  society,  then 
trouble  began.    The  mob  assembled,  pelted  him  with  stones  and 


'^Jackson's  Lives,  vol.  v,  pp.  spff. 
"Ibid.,  vol.  vi,  pp.  63fif. 


82      EARLY  METHODISTS  UNDER  PERSECUTION 

coal,  till  he  was  glad  to  retire  within  a  house.  The  mob  waited 
for  them  to  come  out,  when  it  again  attacked  with  dirt  and 
stones.  Fortunately,  none  were  hurt,  except  one  woman,  who 
received  a  severe  cut  on  the  head.*^^ 

In  1770  Mr.  Darney  visited  Almondbury  weekly.  At  his 
first  visit  he  found  seven  in  the  Society,  but  in  four  weeks  the 
number  was  increased  to  thirty-two.  This  success  aroused  perse- 
cution. The  clergyman  announced  from  the  pulpit  "that  his 
teaching  was  quite  sufficient  for  their  instruction,  and  that  he 
would  not  tolerate  any  other  teachers."  A  constable  now  led  the 
mob  to  the  attack.  Going  to  the  house  where  the  preacher 
lodged,  he  asked  to  speak  to  him.  But  instead  of  speaking,  he 
seized  him  and  endeavored  to  drag  him  out  to  the  mob  that  was 
collected  about  the  house.  In  this  he  was  unsuccessful,  as  friends 
rescued  Mr.  Darney  from  the  mob.'^'^ 

A  week  later  Mr.  Darney  visited  Almondbury  again.  During 
the  sermon  Constable  Kay  appeared  with  his  mob.  He  addressed 
the  preacher  and  said,  "I  charge  thee  in  the  name  of  King  George 
to  come  down."  Mr.  Darney  replied,  "I  charge  thee  in  the  name 
of  the  King  of  kings  to  let  me  alone."  The  mob  then  seized  the 
preacher  by  the  hair,  who  fell  heavily  upon  the  floor.  Friends 
again  interfered  and  rescued  the  preacher,  taking  him  to  a  room 
upstairs.  The  mob,  however,  entered,  seized  him  again  and 
dragged  him  downstairs  into  the  street,  where  they  threw  him 
down  and  kicked  him  "with  their  iron-shod  clogs."  They  fol- 
lowed him  down  the  street,  striking  and  beating  him  severely. 
When  they  reached  the  parsonage  they  again  threw  him  and 
maltreated  him  still  more  severely.  He  escaped  to  his  lodgings, 
but  in  a  serious  condition.'^^  The  firmness  of  a  justice,  who  also 
was  a  clergyman,  checked  any  such  conduct  in  the  future. 

James  Hall  tells  us  that  when  he  was  a  boy  at  Bury  some 
Methodist  preachers  went  to  that  place,  but  that  the  greater  part 
of  the  people  of  the  town  and  county  were  violently  prejudiced 


^Jackson's  Lives,  vol.  vi,  pp.  ggff. 

"Richard  Roberts,  History  of  Methodism  in  Almondbury,  p.  14. 

'Ibid. 


LAY  PREACHERS  AND  PERSECUTORS      83 

against  them.  "The  rich  and  learned  stood  forth  as  champions 
to  oppose  them.  All  the  calumnies  that  could  be  invented  were 
plentifully  fixed  upon  them."  One  Sunday  Mr.  Hall  went  with 
his  father  to  hear  a  preacher.  Just  as  they  reached  the  door  the 
people  who  had  assembled  ran  out  of  the  house  with  their  clothes 
besmeared  with  dirt.  They  afterward  learned  "that  some  wild 
wretches  had  got  up  to  the  top  of  the  partition  wall,  and  poured 
mire  and  filth  upon  them  as  they  were  singing."  '^^ 

In  the  early  seventies  other  troubles  overtook  them.  The 
lease  for  their  preaching-house  was  about  to  expire,  and  the 
owner  refused  to  renew  it.  They  could  not  rent  another  on  any 
terms.  Most  of  the  land  and  houses  about  the  town  belonged  to 
the  lord  of  the  manor  or  to  the  vicar,  who  were  brothers,  and 
were  united  against  the  Methodists.  They  tried  to  lease  land 
from  one  who  leased  from  the  vicar,  but  this  was  thwarted. 
They  then  got  a  promise  of  land  from  one  who  leased  under 
the  lord  of  the  manor.  They  had  dug  the  foundation,  and  col- 
lected lime,  stone,  and  timber  with  which  to  build.  Then  the 
vicar's  agent  took  possession,  and  would  not  allow  them  to  take 
anything  away  which  they  had  collected.  A  mob  stood  ready 
to  help  him  in  this  design. '^^ 

This  injustice,  however,  brought  friends.  Mr.  Hall's  uncle, 
who  was  not  a  Methodist,  and  who  had  a  piece  of  free-hold  near 
the  town,  let  them  have  a  lot  for  their  building.  But  now  a  new 
difficulty  arose.  They  could  not  purchase  any  buildmg  material, 
for  no  one  dared  to  sell  to  them.  But  Mr.  Hall's  uncle  again 
came  to  their  relief.  He  allowed  them  to  dig  clay  on  his  land 
with  which  to  make  brick.  And  though  no  brickmaker  dared  to 
help  them,  yet  they  succeeded  in  making  their  own  brick,  and 
building  their  own  house.  Some  of  the  Society  worked  by  day 
in  making  brick  and  in  building,  and  others  watched  by  night, 
that  the  mob  might  not  tear  their  material  to  pieces.'^* 


"Experiences  of  James  Hall,  by  himself,  Methodist  Magazine,  17Q3,  p.  9. 
"Experiences  of  James  Hall,  p.  28,  Tyerman  Collection  of  Pamphlets, 
vol.  ccxxxiv. 
"Ibid. 


84       EARLY  METHODISTS  UNDER  PERSECUTION 

In  1772  Mr.  John  Mtirlin,  while  singing  a  hymn,  was 
arrested  and  convicted  of  making  a  riot.'^^  The  next  year  Mr. 
John  OHver  preached  on  the  street  at  Wrexham  to  about  one 
thousand  hearers.  He  was  arrested  on  the  same  charge  as  Mr. 
Mudin  and  put  in  jail  for  the  night.  The  next  morning  he 
appeared  before  the  magistrates,  showed  his  license,  and  de- 
clared its  validity.  The  justice  told  him  that  unless  he  would 
promise  to  preach  there  no  more,  he  would  order  him  whipped 
out  of  the  town.  He  refused  to  make  the  promise,  and  after 
receiving  some  more  contemptuous  words  was  dismissed. '^'^ 

Douglas,  in  the  Isle  of  Man,  was  visited  by  Mr.  John  Crook 
in  1776.  Persecution  began  in  a  mild  form,  when  the  minister 
sent  his  scholars  to  sing  ballads  on  the  streets  against  the  Meth- 
odists. At  the  next  visit  of  Mr.  Crook  the  opposition  became 
intensified.  As  he  walked  through  the  streets  men  threw  brick- 
bats, stones,  dirt,  potatoes,  etc.,  at  him.  When  he  undertook 
to  preach  the  mob  surrounded  the  house  and  threw  limestone 
through  the  window,  and  when  the  service  was  ended  the  mob 
rushed  at  the  people.  The  preacher  received  some  dirt,  which  was 
thrown  at  him,  but  a  friend,  not  a  Methodist,  protected  him  and 
took  him  away.  This  treatment  was  repeated  at  succeeding 
visits,  till  the  governor  of  the  island  told  the  minister  plainly 
that  he  would  not  allow  any  man  to  be  persecuted  for  his  religion, 
upon  which  the  minister  requested  his  scholars  to  cease  annoying 
the  Methodists." 

Samuel  Hicks  was  the  village  blacksmith  at  Micklefield, 
Yorkshire,  and  a  local  preacher.  At  one  time  while  working  at 
his  anvil,  without  the  slightest  warning,  a  neighbor  rushed  up 
to  him  and  struck  him  a  heavy  blow  on  the  side  with  a  stick, 
which  nearly  felled  him.  Samuel  exclaimed :  "What  art  thou 
about,  man !  What  is  this  for ! "  Supposing  it  to  be  religious 
hatred,  he  turned  the  other  side,  lifted  up  his  arm,  and  said, 


"Experiences  and  Happy  Deaths  of  Methodist  Preachers,  p.  137. 

'"Methodist  Magazine,  1779,  pp.  419-429. 

"Memoirs  of  John  Crook,  Methodist  Magazine,  1808,  p.  99. 


LAY  PREACHERS  AND  PERSECUTORS  85 

"Here,  man,  hit  that  too."  This  was  too  much  for  his  assailant, 
who  left  him  without  further  violence.'^^ 

Mr.  Zechariah  Yewdall  tells  us  that  about  1780  the  work 
was  prospering  at  Monmouth  notwithstanding  the  persecution 
that  the  Methodists  had  suffered  for  ten  successive  years.  They 
appealed  to  the  magistrates,  but  received  no  relief.  Also  the 
matter  was  carried  to  a  higher  court,  but  members  of  the  mob 
were  admitted  as  jurors,  so  again  justice  was  abortive.  There- 
fore, encouraged  by  "persons  of  property  and  power,"  the  mob 
scoffed  and  hissed  and  drowned  the  preacher's  voice,  so  that  he 
was  obliged  to  desist.  They  insulted  the  women  "with  beastly 
language,"  and  on  one  occasion  a  lady  friend  was  nearly  killed 
by  a  stone  which  struck  her  on  the  head."^^ 

Some  time  after  1780  Methodism  found  Its  way  to  the 
islands  of  Jersey  and  Guernsey,  and  in  three  or  four  months 
persecution  followed,  and  continued  till  checked  by  the  magis- 
trates. In  Guernsey,  in  1786,  an  effort  was  made  to  transport 
Mr.  De  Queteville,  who  was  a  local  preacher.  Charges  were 
brought  against  him  in  the  Supreme  Court  of  the  island,  but  the 
witnesses  who  were  to  swear  against  him  failed  the  prosecutors, 
and  gave  evidence  in  his  favor,  which  led  to  his  acquittal.^*' 

In  1786  the  Rev.  Adam  Clarke,  afterward  Dr.  Clarke,  and 
author  of  Clarke's  Commentaries,  was  appointed  to  these  islands. 
He  met  with  even  severer  persecution  than  his  predecessors.  The 
house  in  which  he  preached  was  frequently  surrounded  by  the 
mobs,  and  became  nearly  demolished.  "The  most  violent  per- 
sonal indignities  were  frequently  offered"  to  Mr.  Clarke,  "which 
more  than  once  endangered  his  life."  "Finding  that  he  was  not 
to  be  intimidated,  one  of  the  magistrates  placed  himself  at  the 
head  of  the  mob,  and  with  his  own  hands  dragged  him  from  the 
pulpit."  "The  drummer  of  the  Saint  Aubin  militia  was  then 
called,  who  actually  beat  his  drum  through  the  street,  while  the 
preacher  was  conducted  by  the  mob  in  the  rear  to  the  extremity 


^ames  Everett,  The  Village  Blacksmith,  p.  182. 
'Experiences  of  Z.  Yeudall,  Methodist  Magazine,  1795,  p.  268. 
"Coke  and  Moore,  Life  of  John  Wesley,  pp.  33iff. 


86       EARLY  METHODISTS  UNDER  PERSECUTION 

of  the  town,  and  dismissed  with  a  most  ferocious  assurance  that 
this  was  only  a  specimen  of  what  he  must  expect  in  case  he  ever 
presumed  to  pay  them  another  visit."  "But  this  ill  usage  was  not 
sufficient  to  drive  him  from  the  field  of  duty.  He  uniformly  told 
them  that  at  the  appointed  time  he  should  again  appear,  what- 
ever consequences  might  ensue."  "The  mob,  finding  him  sup- 
ported by  an  undaunted  resolution,  surrounded  him  on  his  return 
rather  to  admire  his  bravery  than  to  execute  its  threatenings ;  and, 
permitting  him  to  proceed  in  peace,  they  became  the  savage 
protectors  of  the  man,  whom  they  had  confederated  to  destroy."  ^^ 

Mr.  William  Bramwell,  a  young  Methodist  preacher,  when 
Wesley  was  old,  found  difficulties  sufficiently  bitter  to  try  his 
faith,  even  in  these  later  years.  His  friend,  James  Sigston,  in 
writing  his  Memoirs  says  that  "while  he  remained  at  Blackburn 
he  was  exposed  to  the  various  persecutions  which  then  raged 
against  the  followers  of  Wesley."  "In  visiting  some  parts  of 
the  circuit,  Mr.  Bramwell  had  to  pass  a  tanyard  where  several 
bulldogs  were  kept.  These  were  frequently  let  loose  upon  him, 
and  he  was  obliged  to  defend  himself  from  their  ferocious  attacks 
as  well  as  he  could.  A  large  stick,  pointed  with  iron,  was  his 
weapon  of  defense."  Notwithstanding  this,  "his  legs  were  some- 
times torn  in  a  dangerous  manner."  ^^ 

Thus  through  a  period  of  time  extending  over  a  half  a 
century  did  this  group  of  men  suffer  for  the  sake  of  what  they 
most  firmly  believed  to  be  the  gospel  of  Jesus  Christ.  Whatever 
may  be  one's  sentiments  toward  their  religion,  he  must  certainly 
bow  reverently  before  the  heroic  courage  and  the  unselfish 
devotion  of  men  who  counted  nothing,  not  even  life  itself,  as  a 
sacrifice  too  great  to  offer  if  only  they  might  live  and  preach  the 
gospel  as  their  consciences  dictated. 


"Coke  and  Moore,  Life  of  John  Wesley,  pp.  33if?;  also  Osborn  Pamph- 
lets, Memoirs  of  Women,  sec.  2;  Memoirs  of  Mrs.  E.  Arrive,  p.  24. 
^'James  Sigston,  Memoirs  of  Wm.  Bramwell,  pp.  38ff. 


CHAPTER  VI 
THE  METHODIST  PEOPLE  AND  THE  MOBS 

It  has  been  said  that  the  first  mob  violence  against  the 
Methodists  occurred  at  Bristol,  April  i,  1740.^  Several  nights 
before  some  had  labored  to  disturb  them,  but  at  this  time,  while 
Wesley  was  preaching,  the  court,  the  alleys,  and  all  the  street, 
upward,  and  downward,  were  filled  with  people,  "shouting,  curs- 
ing, and  swearing,  and  ready  to  swallow  the  ground  with  fierce- 
ness and  rage."  They  disregarded  the  mayor's  order  to  dis- 
perse, and  grossly  insulted  the  chief  constable  who  was  present. 
At  length  the  mayor  sent  several  officers,  who  arrested  the  ring- 
leaders, and  did  not  leave  the  place  till  the  mob  was  dispersed. 

The  next  disturbance  was  at  London.  At  the  Foundry,  the 
Methodist  preaching-house,  Charles  Wesley  found  a  holiday  mob 
very  outrageous.^  But  the  magistrates,  by  order  of  the  govern- 
ment, quickly  checked  disturbances  at  the  capital.  However,  it 
was  preparing  soon  to  break  out  elsewhere  with  terrible  fury. 

Charles  Wesley,  accompanied  by  Mr.  Graves,  first  preached 
at  Wednesbury  in  November,  1742.^  He  was  followed  by  John 
Wesley  in  January,  1743,  who  spent  four  days  there,  preached 
eight  sermons,  and  formed  a  society  of  about  one  hundred  mem- 
bers.^ Mr.  Egginton,  the  vicar,  preached  "a  plain  useful  ser- 
mon," invited  Wesley  to  his  house,  and  told  him  that  the  oftener 
he  came  the  welcomer  he  would  be,  for  he  said  Mr.  Wesley 
had  done  much  good  there  already,  and  he  doubted  not  but  that 
he  would  do  much  more  good.^ 


'Above,  p.  25. 

"Charles  Wesley,  Journal,  May  22,   1740. 

^Tyerman,  Life  and  Times,  vol.  i,  pp.  406-407. 

*John  Wesley,  Journal,  January  8-12,  1743. 

'^John  Wesley,  Works,  Letter  to  John  Smith,  London,  June  25,  1746. 

87 


88      EARLY  METHODISTS  UNDER  PERSECUTION 

Wesley  was  followed  by  Mr.  Williams,  who  imprudently 
vilified  the  clergy;  then  by  a  bricklayer;  then  by  a  plumber  and 
glazier.  Malice  and  feuds  sprang  up.  "The  Methodists  spoke  ill- 
natured  things  of  their  lawful  ministers."  ^  Mr.  Egginton  heard 
"a  vehement  visitation  charge"  by  a  bishop,  and  also  understood 
that  the  Methodists  had  publicly  preached  against  drunkenness, 
which  he  thought  "must  have  been  designed  for  satire  on  him."  '^ 

Wesley  again  visited  Wednesbury  in  April.  He  found 
things  "surprisingly  altered."  "The  inexcusable  folly  of  Mr. 
Williams  had  so  provoked  Mr.  Egginton  that  his  former  love  was 
turned  into  hate."  On  Sunday  he  preached  a  sermon  so  wicked, 
and  delivered  with  "such  bitterness  of  voice  and  manner"  as 
Wesley  had  never  heard.  The  evangelist  now  began  to  prepare 
the  people  for  what  he  knew  must  follow;  and  while  he  was 
preaching  a  gentleman  rode  up  very  drunk,  uttering  many  bitter 
and  unseemly  words,  and  tried  to  ride  over  the  people.^  Wesley 
departed  for  other  fields  of  labor.  But  the  minister  of  Wednes- 
bury, Mr.  Egginton,  with  several  neighboring  justices,  Mr.  Lane, 
of  Bentley  Hall,  and  Mr.  Persehouse,  of  Walsal,  in  particular 
stirred  up  the  basest  of  the  people  to  violence.^ 

The  storm  broke  about  the  226.  of  May,  1743,  and  with 
intermissions  raged  the  remainder  of  that  year  and  part  of  the 
next.^*^     The  signal  for  this  outburst  was  a  visit  from  Charles 


^Tyerman,  Life  and  Times,  vol.  i,  pp.  406-407. 

'John  Wesley,  Works,  Letter  to  J.  Smith. 

'John  Wesley,  Journal,  April  15-17,   1743- 
It  was  afterwards  learned  that  this  was  a  neighboring  clergyman. 

'John  Wesley,  Works,  Short  History  of  Methodist  People,  par.  23. 
Note — The  account  here  of  the  Wednesbury  riot  is  taken  chiefly  from  a 
pamphlet  entitled  Modern  Christianity  Exemplified.  Other  brief  accounts 
may  be  found  in  Jonathan  Crowther,  Methodist  Manual,  p.  10 ;  John  Wesley's 
Journal,  February  18,  1744;  John  Wesley's  Works,  A  Farther  Appeal,  par.  6flf. ; 
Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  pp.  4o6fif.;  John  Wesley's 
Works,  A  Short  History  of  the  Methodist  People,  pars.  23ff. 

'"John  Wesley,   Works,   Modern   Christianity,   Exemplified  at   Wednes- 
bury, par.  5. 

Note — Modern  Christianity  Exemplified  at  Wednesbury  is  a  pamphlet 
published  by  John  Weslej',  now  found  in  his  Works.    It  consists  of  the  depo- 


METHODIST  PEOPLE  AND  THE  MOBS  89 

Wesley.  He  came  on  the  20th,  and  found  a  society  of  above 
three  hundred  members.  The  enemy  raged  exceedingly,  and  the 
ministers  preached  against  the  Methodists.  A  few  had  returned 
railing  for  railing,  but  the  generality  had  behaved  as  the  fol- 
lowers of  Jesus  Christ.^^  On  the  21st  he  preached  at  Walsal. 
The  mob  shouted,  and  threw  stones  incessantly,  and  as  he  was 
leaving,  a  ruffian  twice  bore  him  down  from  the  steps. ^^  The 
next  day  he  preached  at  Wednesbury  again,  taking  his  leave  on 
the  23rd. ^^  It  was  now  that  the  black  and  threatening  cloud 
poured  forth  its  torrents  of  fury.  It  began  first  at  Darlaston. 
Ten  Methodists,  one  a  woman,  had  all  the  Avindows  of  their 
houses  broken,  and  many  of  their  goods  damaged  or  spoiled; 
six,  one  a  woman,  had  all  their  windows  broken  twice;  three, 
one  a  widow,  had  their  windows  broken  and  money  extorted 
to  save  their  houses;  two  had  their  windows  broken,  and  their 
goods  broken  or  spoiled;  one  had  his  windows  broken,  and  his 
house  broken  open,  some  goods  taken  and  some  lost;  one  had 
his  windows  broken  twice,  and  was  compelled  to  go  along  with 
the  rioters ;  one,  Elizabeth  Lingham,  a  widow  with  five  children, 
had  her  goods  spoiled,  her  spinning  wheel  broken,  which  was 
the  support  of  her  family,  and  her  parish  allowance  reduced  from 
two  shillings  six  pence  to  one  shilling  six  pence  a  week;  one 
had  his  windows  broken  twice,  and  his  wife,  who  was  soon  to 
become  a  mother,  abused  and  beaten  with  clubs ;  one  had  his  win- 
dows broken,  and  to  save  his  house  was  forced  to  give  the  mob 
drink ;  one  had  his  windows  and  goods  broken,  and  was  forced  to 
remove  from  the  town;  one  had  his  windows  broken  twice,  and 
his  wife  so  frightened  that  she  miscarried.^'* 

The   Wednesbury   Methodists   had   joined   with   those   of 


sitions  of  thirty-four  persons,  one  of  whom  was  Wesley  himself.  They  state 
what  they  experienced  or  saw.  (See  John  Wesley,  Works;  also  Tyerman 
Collection  of  Pamphlets,  vol.  xvii.) 

"Charles  Wesley,  Journal,  May  20,  1743. 

^^Ibid.,  May  21,  1743. 

"Ibid.,  May  22-23,  1743. 

"Modern  Christianity  Exemplified  at  Wednesbury,  par.  5. 


90      EARLY  METHODISTS  UNDER  PERSECUTION 

Darlaston  in  their  evening  meeting  to  sing,  pray,  and  read  the 
Bible.  When  the  mob  arose  and  broke  the  windows  of  the  house 
in  which  they  met  they  too  were  pelted  with  clods  and  stones. 
Mr.  John  Adams,  the  owner  of  the  house,  secured  a  warrant  for 
some  of  the  rioters  to  appear  before  Justice  P.  (Persehouse), 
of  Walsal,  on  the  30th  of  May.  Mr.  Adams  desired  some  of 
those  of  Wednesbury  to  go  with  him.  Accordingly,  several  went, 
among  whom  were  John  Eaton,  James  Jones,  and  Francis  Ward. 
They  met  their  Darlaston  friends  at  a  house  in  Walsal.  The 
mob  there  arose  and  pelted  them  all  with  dirt  and  stones  while 
going  to  the  justice's  house.  The  justice  told  them  that  they 
would  have  to  go  downtown,  then  he  would  hear  their  complaint. 
The  mob  continued  to  pelt  them,  even  with  the  justice  present, 
for  he  went  with  them.  Francis  Ward  desired  him  to  quell  the 
mob,  but  he  refused.  When  they  reached  the  town  the  justice 
desired  a  hearing  in  the  street  among  the  mob,  but  they  prevailed 
upon  him  to  go  into  a  house.^^  Here,  after  a  little  talk,  he  ex- 
claimed, "What,  are  you  Methodists?"  and  left  them  and  went 
out  to  the  mob.  They  stayed  in  the  house  for  some  time,  but 
when  they  went  out  the  mob  gathered  about  them,  beat  and  pelted 
them  with  whatever  they  could  find.  Several  of  them  were 
severely  bruised.  One  struck  Francis  Ward  on  the  eye  and  cut 
it  so  that  he  expected  to  lose  its  sight.  He  got  into  a  shop,  had 
his  eye  dressed,  and  returned  to  his  friends.  The  mob  pursued 
him,  took  him  out  of  the  house,  and  beat  him  severely.  He  got 
from  them,  and  returned  to  the  house;  they  brought  him  out 
again,  dragged  him  along  the  street  and  through  the  kennel  back 
and  forth  till  he  was  so  weak  that  he  could  not  get  up.  Then 
a  woman  came  and  said  to  the  mob,  "Will  ye  kill  the  man! "  and 
lifted  him  up.  He  got  back  to  the  house,  and  with  difficulty  got 
home,  but  the  abuse  that  he  had  received  threw  him  into  a 
fever. ^^  The  house  was  a  public  house,  which  he  and  the  rest 
of  the  company  did  not  dare  to  leave  till  dark,  when  they  made 


"Modern  Christianity  Exemplified,  pars,  i,  2,  and  4. 
"Ibid.,  par.  4. 


METHODIST  PEOPLE  AND  THE  MOBS  91 

good  their  escape,  one  and  two  at  a  time.     John  Eaton  and 
Francis  Ward  were  the  last  to  leave.^'^ 

On  the  19th  of  June  James  Yeoman,  of  Walsal,  saw  Mary- 
Bird  in  her  father's  house  at  Wednesbury,  and  swore  that  a 
mob  would  come  the  next  day,  break  their  windows,  and  kill 
her.^^  According  to  this  previous  arrangement,  the  next  day 
a  multitude,  chiefly  from  Walsal,  Darlaston,  and  Bilston,  gathered 
in  the  churchyard  at  Wednesbury.  When  they  had  assembled 
their  whole  company  by  sounding  a  horn  they  went  forth  on 
their  mission  of  violence.  The  rioting  continued  till  near  the 
last  of  the  month.  It  raged  chiefly  in  Wednesbury,  Walsal, 
Darlaston,  and  West  Bromwich.^'^  When  it  ceased,  there  were 
in  and  about  Wednesbury  more  than  eighty  houses  which  had 
been  assaulted,  and  in  many  of  these  there  were  not  left  three 
panes  of  glass.^*' 

On  the  20th,  true  to  the  threat  of  James  Yeoman,  the  mob 
went  to  the  home  of  John  Bird.  They  demanded  money  of  his 
wife.  She  offered  them  some,  which  they  snatched  out  of  her 
hand,  then  broke  ten  front  windows,  the  sash  frames,  shutters, 
cases,  chest  of  drawers,  hanging-press,  and  damaged  the  ceiling, 
doors,  dresser,  and  many  other  things. ^^  The  daughter,  Mary, 
was  threatened  with  murder,  and  struck  on  the  side  of  the  head 
with  a  stone,  which  knocked  her  down,  and  caused  the  blood  to 
gush  out.^^ 

The  windows,  casements,  and  ceiling  of  John  Turner's  house 
were  broken. ^^  Humphrey  Hands  was  seized  by  the  throat,  and 
thrown  down;  he  arose  and  was  struck  on  the  eye  and  knocked 
down;  then  the  mob  went  to  his  house,  broke  the  windows, 
window  posts,  and  many  of  his  household  goods.     They  went 


"Modern  Christianity  Exemplified,  par.  2. 

"Ibid.,  par.  8. 

^®John  Wesley,  Works,  A  Farther  Appeal,  part  3,  sec.  2,  par.  6. 

■"Modern  Christianity,  pars.  2  and  11. 

"Ibid.,  par.  9. 

""Ibid.,  par.  8. 

''Ibid.,  par.  10. 


92      EARLY  METHODISTS  UNDER  PERSECUTION 

to  his  shop,  broke  it  open  and  destroyed  his  pots,  bottles,  medi- 
cines, and  fixtures.^'* 

Again,  on  the  20th  of  June,  Mr.  Adams's  house  at  Darlaston 
was  attacked  by  a  rude  mob,  which  threw  many  stones  through 
the  window.  Mr.  Adams  appealed  once  more  to  Squire  Perse- 
house,  who  again  would  not  act  at  his  own  hall,  but  sent  them 
down  into  the  town  where  a  great  mob  was  waiting  for  them. 
He  then  refused  to  act  for  them,  but  went  to  the  door  and  told 
the  mob  that  "they  might  do  what  they  would,"  then  took  off 
his  hat,  swung  it  about,  and  went  away.  Now  the  Methodists 
were  at  the  mercy  of  the  mob,  which  beat  and  bruised  them 
severely.^^ 

About  a  week  later  the  Darlaston  mob  went  to  the  home 
of  Jonathan  Jones,  a  farmer,  broke  nine  large  windows  and 
much  of  his  goods;  then  meeting  his  man  with  a  team,  they  beat 
and  abused  him  and  the  team.  At  night  the}^  returned  to  the 
house  to  destroy  the  rest  of  the  goods,  but  Mr.  Jones  gave  them 
money,  and  they  went  away.^^ 

At  West  Bromwich  the  assembled  mob  asked  Mr.  Jonas 
Turner  whether  he  would  keep  from  these  Methodists  and  go  to 
the  church.  He  replied  that  he  went  to  the  church  very  often, 
but  never  saw  any  of  them  there.  They  then  dragged  him  about, 
and  broke  all  of  his  windows,  and  threw  into  the  house  three 
basket fuls  of  stones  to  break  his  goods.^^ 

The  next  day,  June  21st,  they  assembled  again  in  the 
churchyard.^^  From  here  tliey  went  first  to  the  home  of  John 
Eaton.  He  was  constable,,  so  he  went  to  the  door  with  his  con- 
stable's staff,  and  began  to  read  the  Act  of  Parliament  against 
riots,  but  the  stones  flew  so  thick  about  his  head  that  he  was 
forced  to  retire.     They  broke  half  of  his  windows,  and  went 


""Modern  Christianity  Exemplified,  par.  11. 

"Ibid.,  par.  3. 

^nbid. 

■'Ibid.,  par.  6. 

"'Ibid.,  par.  2. 


METHODIST  PEOPLE  AND  THE  MOBS  93 

away,  but  some  hours  later  returned  and  broke  all  the  rest,  the 
door  of  the  house,  and  a  large  clock.^^ 

The  home  of  Mary  Turner  also  was  assaulted.  She  was 
within  the  house  and  her  two  daughters  without.  The  mob 
threw  stones  and  bricks  into  the  house  so  fast  that  she  feared 
to  remain  within,  and  ran  out  among  them.  Her  daughter 
observed  this  and  cried,  "My  mother  will  be  killed."  They  then 
threw  stones  at  the  daughter  till  she  ran  into  a  neighbor's  house. 
They  followed  the  other  daughter  with  stones,  and  one  with  a 
stake.  She  was  greatly  frightened,  and  ran  into  another  house. 
Whereupon  the  mob  broke  what  panes  of  glass  remained,  and  a 
woman  came  with  a  club  and  broke  part  of  the  tiling  on  the  roof  ."^ 

During  the  latter  part  of  June  John  Griffiths  and  Francis 
Ward  went  to  a  justice  of  the  peace,  told  him  the  condition  of 
themselves  and  of  their  neighbors;  how  their  houses  were  broken 
and  their  goods  spoiled.  He  replied,  "I  suppose  you  follow 
these  parsons  that  come  about ! "  talked  roughly  to  them,  and 
said,  "I  will  neither  meddle  nor  make,"  and  refused  them  a 
warrant.  ^^ 

After  the  commission  of  these  outrages  Mr.  Mil  ford  Wilks 
heard  the  Rev.  Mr.  Egginton  say  to  the  mob:  "Well,  my  lads, 
he  that  has  done  it  out  of  pure  zeal  for  the  church;  I  don't 
blame  him.  My  lads,  I  hope  you  will  let  us  settle  our  affairs  in 
our  own  parish  ourselves;  but,  if  these  men  should  come,  and 
they  should  follow  them,  then  your  help  will  be  needful."  ^^ 

Wesley  again  visited  Wednesbury  on  the  20th  of  October. 
This  visit  was  in  response  to  the  earnest  entreaty  of  several 
persons  from  the  town.  He  yielded  and  went.  At  twelve  o'clock 
he  preached  without  molestation  in  a  ground  near  the  middle  of 
the  town.^^    On  the  afternoon  and  evening  of  this  day  occurred 


""Modern  Christianity  Exemplified,  par.  I. 
'"Ibid.,  par.  7. 
^''Ibid. 

'^Ibid.,  par.  13. 

'^John   Wesley,    Journal,    October   20,    1743;    also    Modern    Christianity 
Exemplified,  par.  34. 


94      EARLY  METHODISTS  UNDER  PERSECUTION 

the   memorable   riot   against  him,    which  has   received    further 
notice  in  another  chapter.^"* 

A  few  days  after  Wesley  left,  the  following  "curiosity,"  as 
Wesley  called  it,  was  circulated  in  this  vicinity : 

Staffordshire. 

To  all  High-Constables,  Petty-Constables,  and  others  of  his 
Majesty's  Peace-Officers  within  the  said  county,  and  particularly  to 
the  Constable  of  Tipton  [near  WalsaL], 

Whereas,  we  his  Majesty's  Justices  of  the  Peace  for  the  said 
county  of  Stafford  have  received  information  that  several  disorderly 
persons,  styling  themselves  Methodist  preachers,  go  about  raising 
routs  and  riots  to  the  great  damage  of  his  Majesty's  liege  people, 
and  against  the  peace  of  our  Sovereign  Lord,  the  King; 

These  are  in  his  Majesty's  name  to  command  you  and  every 
one  of  you,  within  your  respective  districts,  to  make  diligent  search 
after  the  said  Methodist  preachers,  and  to  bring  him,  or  them,  before 
some  of  us,  his  said  Majesty's  Justices  of  the  Peace,  to  be  examined 
concerning  their  unlawful  doings. 

Given  under  our  hands  and  seal  this day  of  October,  1743. 

J.  Lane. 

W.  Persehouse.^5 

These  were  the  same  justices  to  whose  houses  Wesley  was  taken, 
and  who  refused  to  see  him. 

Charles  Wesley  was  near  the  place  and  was  urged  to  go  and 
preach  to  the  people  in  the  middle  of  the  town.  He  responded  and 
reached  Wednesbury  after  dark  October  25.  The  Methodists 
held  a  service  that  night  at  Francis  Ward's,  and  again  early  in 
the  morning.  Then,  as  soon  as  it  was  light,  Charles  Wesley 
walked  down  the  town  and  preached  from  Rev.  2.  10,  after  which 
he  received  into  the  society  a  young  man,  who  had  had  his  arm 
broken  in  protecting  John  Wesley  from  the  mob,  six  days  before; 
also  he  received  on  trial  "Honest  Munchin,"  as  he  was  called, 
the  captain  of  the  mob  that  assaulted  John  Wesley,  and  the  man 
who  finally  rescued  him  from  the  rabble.  Charles  Wesley  then 
departed,  riding  through  the  town  unmolested. ^"^ 


^' Above,  pp.  26flF. 

'"John  Wesley,  Journal,  October  20,  1743. 

''"Charles  Wesley,  Journal,   October  25,   1743. 


METHODIST  PEOPLE  AND  THE  MOBS  95 

Rioting  broke  out  again  in  November,  at  Line  and  Mare's 
Green.  The  mob  went  one  evening  to  the  place  of  meeting  and 
tore  down  a  shop  belonging  to  the  place.  At  the  next  meeting 
they  came  again  and  made  the  roof  of  the  house  to  crack  and 
sink  so  that  the  members  of  the  society  thought  it  unsafe  to 
remain  within  lest  it  should  fall  upon  them.  Therefore  they 
went  out  in  the  dark  amid  a  shower  of  stones. ^^ 

The  Methodists  then  thought  it  best  to  meet  in  the  daytime, 
but  immediately  the  mob  was  assembled  together  by  the  blowing 
of  a  horn.  They  went  from  house  to  house  with  threatenings, 
and  in  one  instance  plundered  things  to  the  value  of  several 
pounds. 

The  sufferers  tried  to  secure  a  warrant,  but  the  magistrate 
exclaimed :  "What,  you  are  Methodists !  Get  about  your  busi- 
ness; you  shall  have  no  warrant.  I  am  informed  you  are  the 
vilest  men  that  live."  ^^ 

In  January  and  February,  1744,^^  rioting  and  violence 
reached  its  climax.  The  common  crier  went  through  the  town 
ringing  a  bell,  and  gave  notice  that  all  the  people  belonging  to 
the  society  must  go  to  a  certain  house  and  sign  a  paper  to  the 
effect  that  they  would  not  hear  the  Methodist  preachers  any 
more,  and  that,  if  they  did  not  do  so,  they  must  expect  to  have 
their  houses  pulled  down.^*^  This  the  far  greater  part  refused 
to  do,  choosing  rather  to  suffer  the  loss  of  all  things.  Then  the 
plundering   began.      House   after   house   was   entered   and   the 


^^Modern  Christianity  Exemplified,  par.  14. 

■^Ibid. 

**NoTE — In  Modern  Christianity  Exemplified  the  riots  of  January  and 
February  are  given  as  occurring  in  1743.  This  is  an  error,  doubtless  a  mis- 
print. The  society  was  not  formed  till  January,  1743,  and  rioting  did  not 
begin  till  May  22  of  that  year.  Also,  the  Methodists  heard  Charles  Wesley  on 
February  5,  1744,  "at  the  peril  of  their  lives,"  and  on  February  18,  1744,  John 
Wesley  received  from  James  Jones  an  account  of  rioting  on  January  23  and 
February  i,  6,  etc.  This  account  relates  the  same  occurrences,  as  in  1744, 
which  are  given  in  Modern  Christianity  as  in  1743.  (John  Wesley,  Journal, 
January  8-12,  1743;  Charles  Wesley,  Journal,  February  5,  1744;  John  Wesley, 
Journal,  February  18,  1744.) 

"Ibid.,  par.  16. 


96      EARLY  METHODISTS  UNDER  PERSECUTION 

furniture,  and  clothing  and  bedding  destroyed  or  stolen,  and  in 
many  instances  the  windows  and  doors  of  the  house  destroyed  ;'*^ 
in  one  case  the  house  was  partly  torn  down  and  in  another  com- 
pletely demolished.^^  Many  of  their  shops  and  business  places 
were  greatly  damaged,  and  in  several  instances  the  tools  or 
goods  were  ruthlessly  destroyed.  In  one  case  they  destroyed 
five  hives  of  bees;  killed  and  carried  away  the  hens,  and  threw 
the  hay  out  of  the  barn."*"  In  another  they  injured  a  calf  so  that 
it  had  to  be  killed.  And  this  after  having  rifled  and  looted  the 
houses.'*  ■^ 

Thus  in  the  dead  of  winter  the  Methodists,  with  their  help- 
less children,  were  driven  from  their  homes  perhaps  to  hide  in 
the  hedges,  or  in  the  darkness.  And  upon  re-entering  their 
houses,  themselves  cold  and  wet  and  tired  and  penniless,  to  find 
them  barren,  if  not  destroyed.  In  some  instances  the  neighbors 
tried  to  save  the  homes  or  the  goods  of  the  persecuted  by  giving 
money  to  the  rioters,^  ^  but  they  dared  not  receive  them  into 
their  houses  lest  they  should  suffer  by  the  spoiling  of  their  own 
goods.*^  All  this  suffering  could  have  been  avoided  simply  by 
signing  a  paper  of  recantation.  Some  wept  at  such  wickedness, 
but  they  rejoiced  in  the  plundering  of  their  goods,  some  having 
suffered  thus  several  times,  rather  than  to  offend  their  con- 
sciences.'*^ They  "continued  to  meet  morning  and  evening  in 
great  love  one  with  another,  nothing  terrified  by  their  adver- 
saries."^^ Nearly  a  century  later  many  Methodist  families  in 
Wednesbury  still  preserved  fragments  of  furniture  as  precious 
memories  of  the  sufferings  of  their  fathers."*^ 

Charles  Wesley  was  on  the  scene  again  on  February  5,  and 


'Modern  Christianity  Exemplified,  par.  21. 

^Ibid.,  pars.  17  and  15. 

^'Ibid.,  par.  18. 

^Ibid.,  par.  30. 

^Ibid.,  par.  22. 

'Ibid.,  par.  23,  26. 

'Ibid.,  par.  21,  26,  and  30. 

'*Ibid.,  par.  21. 

'*R.  Watson,  Life  of  John  Wesley,  vol.  i,  p.  196. 


METHODIST  PEOPLE  AND  THE  MOBS  97 

preached  to  a  large  congregation,  many  of  whom  were  present 
at  the  risk  of  personal  danger.  He  encouraged  them  as  best  he 
could,  taking  leave  of  them  at  daybreak  the  next  morning.^** 
This  visit  was  at  the  time  of  the  most  destructive  of  all  the  riots, 
for  these  disorders  were  at  their  height  from  January  to  Feb- 
ruary, 1744.  He  was  informed  that,  particularly  at  Walsal,  the 
rioters  had  set  up  papers  in  the  town  calling  upon  the  country 
around  to  rise  with  them  and  exterminate  the  Methodists.^^ 

Shocking,  however,  as  was  the  brutality  of  this  merciless 
mob,  yet  more  bestial  still  was  their  treatment  of  some  of  the 
women.  The  sufferings  of  some  have  been  noticed  above.  The 
worst  came  nearly  the  last.  One  was  knocked  down,  and  bruised 
in  many  places  ;^^  another  was  forced  to  flee  from  her  home 
and  to  stay  in  the  fields  in  midwinter  with  her  Infant,  born  only 
two  weeks  before,  in  her  arms,^^  and  a  third  was  assaulted  by  a 
group  of  men,  who  threw  her  to  the  ground,  and  four  or  five 
held  her  that  another  might  force  her.  She  fought  bitterly  and 
untiringly,  and,  after  being  severely  beaten,  escaped  them.^* 
Others  also,  even  pregnant  women,  were  treated  in  a  manner 
"too  horrible  to  mention."  ^^  In  April  Charles  Wesley  sent 
sixty  pounds  to  Wednesbury  for  the  relief  of  this  afflicted 
people.^® 

It  is  not  surprising  that  this  spirit  of  persecution  spread 
against  a  sect  that  was  "everywhere  spoken  against,"  particularly 
after  such  an  example  had  been  set  in  the  vicinity  of  Wednes- 
bury. It  found  bitter  expression  at  Sheffield,  where,  on  the  25th 
of  May,  only  a  few  days  after  the  outbreak  at  Wednesbury,  the 
Methodist  meetinghouse  was  leveled  to  the  ground.^^    This  mode 


^"Charles  Wesley,  Journal,  February  5,  1744. 
"Ibid.,  February  4,   1744. 
^"Modern  Christianity  Exemplified,  par.  16. 
"Ibid.,  par.  2^. 

"Ibid.,  pars.  17,  z^\  also  John  Wesley,  History  of  People  Called  Meth- 
odist, par.  23;  also  John  Wesley,  A  Farther  Appeal,  part  3,  sec.  2,  par.  9. 
"John  Wesley,  Journal,  February  18,  1744. 
""^Charles  Wesley,  Journal,  April  19,   1744. 
"James  Everett,  Historical  Sketches  of  Methodism  in  Sheffield,  p.  43. 


98      EARLY  METHODISTS  UNDER  PERSECUTION 

of  attack  was  repeated  in  April,  1745.  Wesley,  shortly  after  this, 
preached  on  the  floor,  which  was  all  that  remained  of  the  build- 
ing.^^  Then,  for  better  security  against  the  mob,  the  next  house 
was  built  in  the  form  of  a  dwelling,  and  was  occupied  as  such. 
In  February,  1746,  the  mob  extended  its  operations  to  this  house. 
The  rioting  began  on  Monday,  and  continued  all  that  week  till 
Saturday,  when  the  building  was  finally  demolished. ^^  Violences 
and  annoyances  continued  here  with  varying  degrees  of  bitter- 
ness till  1765,  when  they  finally  abated. 

At  Hampton  were  also  serious  disturbances.  The  local 
preacher,  who  led  the  society  and  preached  to  the  people,  was 
thrown  into  a  lime  pit,  and  later  into  the  river,  where  he  was 
injured.  A  young  woman  had  her  arm  broken  in  two  places  and 
several  others  were  seriously  hurt.*^°  A  complete  and  detailed 
account  of  this  riot  is  not  given,  but  it  necessitated  collecting 
sixty  pounds  for  the  relief  of  the  sufferers. 

Another  great  outbreak  was  in  Cornwall,  and  rivaled  that 
of  Wednesbury  for  bitterness.  It  began  probably  some  time  in 
May,  1743,^^  and  raged  for  more  than  a  year,  before  its  bitter- 
ness abated.  The  mass  of  the  people  were  sunk  into  deep  ignor- 
ance, extreme  brutality,  and  vulgar  vices.  There  was,  however, 
a  small  company  that  withstood  the  common  wickedness.  These 
met  in  a  society  by  themselves  for  religious  exercises.  They 
were  found  by  a  captain,  who  told  them  of  the  Methodists. 
They  then  sent  an  invitation  to  the  Wesleys  to  visit  them,  which 
led  to  the  beginning  of  the  society  in  Cornwall.*^^  But  Wesley 
sorrowfully  records  that  the  "same  imprudence  which  laid  the 
foundation  for  all  the  disturbances  in  Staffordshire  had  broken 
out  here  also,  and  turned  many  of  our  friends  into  bitter  and 


■^John  Wesley,  Journal,  April  29,  1745. 

°°James  Everett,  Historical  Sketches,  pp.  57-58. 

""George  Whitefield,  Works,  vol.  ii,  p.  31  ff.,  Letter  to  Mrs.  D.,  July  9, 

1743- 

"John  Wesley,  Journal,  May  17,  1743. 

'''John  Wesley,  Works,  History  Methodist  People,  par.  27;  also  Tyer- 
man.  Life  and  Times  of  John  Wesley,  vol.  i,  p.  416. 


METHODIST  PEOPLE  AND  THE  MOBS  99 

implacable  enemies.""^  Charles  \A^esley  reached  Saint  Ives  be- 
tween seven  and  eight  o'clock  on  the  evening  of  July  16,  1743, 
and  was  saluted  roughly  by  the  mob.  He  found  the  people  as 
sheep  among  wolves.  "The  priests  stir  up  the  people,  and  make 
their  minds  evil  effected  toward  the  brethren."  On  Sunday, 
the  17th,  he  heard  the  rector  preach,  when  he  spoke  of  "the  new 
sect,"  calling  them  "enemies  of  the  church,  seducers,  troublers, 
scribes  and  Pharisees,  hypocrites,  etc."  He  then  rode  to  Wed- 
nock,  where  he  heard  the  curate  preach  on  "Beware  of  false 
prophets,"  and  uttered  such  a  "hodgepotch  of  railing,  foolish 
lies  as  Satan  himself  might  have  been  ashamed  of."^^  He 
preached  at  Saint  Ives,  and  the  mob  broke  upon  them,  beat  and 
dragged  the  women  about  and  trampled  upon  them  without 
mercy.®^  This  brutality  was  repeated  several  different  times. 
Later  they  demolished  the  preaching-house,  and  went  in  the 
dead  of  night  and  broke  the  windows  of  the  houses  of  all  that 
were  suspected  of  being  Methodists.  Into  one  home  they  threw 
heavy  stones,  some  of  which  fell  on  a  pillow  within  a  few  inches 
of  an  infant  child.^^  All  the  summer  of  1744  the  persecution 
here  raged  as  violently  as  in  Staffordshire.  Many  were  knocked 
down,  and  many  were  very  bloody,  having  been  beaten  severely.*^ '^ 
Some  were  imprisoned  and  sent  for  soldiers,  as  we  shall  see  in 
another  chapter.^^  This  persecution  extended  to  various  parts  of 
Cornwall  and  continued  for  several  years.  The  people  were 
scattered  for  a  time,  but  were  gathered  together  again,  and  helped 
each  other  to  stand  firm. 

During  the  year  1744  persecution  was  by  no  means  local. 
Wesley  says  that  at  this  time  the  war  against  the  Methodists, 
so  called,  was  everywhere  carried  on,  and  with  far  more  vigor 


'^John  Wesley,  Journal,  May   17,   1743. 

"Charles  Wesley,  Journal,  July  15-17,  1743. 

^^Ibid.,  July  22ff. 

""Ibid.,  July  iQff.,  1744. 

"John  Wesley,  Journal,  September  16,  1744. 

"'Charles  Wesley,  Journal,  July  21,  1746. 


loo     EARLY  METHODISTS  UNDER  PERSECUTION 

than  that  against  the  Spaniards. *^^  Wherever  they  went  there 
was  opposition,  revihng  or  violence,  or  all  combined. 

In  February  violence  broke  out  at  Dudley.  Houses  were 
broken  into,  robbed,  and  destroyed,  and,  if  any  were  heard  sing- 
ing or  praying  by  day  or  by  night,  the  house  would  be  broken 
into,  and  the  people  robbed  or  beaten  with  impunity.'^'^  There 
was  still  violence  here  as  late  as  1 749. 

February  5,  1744,  there  was  rioting  at  Birmingham,  where 
also  the  storm  had  begun  in  earnest.  The  people  were  violently 
driven  from  their  place  of  meeting  and  pelted  in  the  streets  with 
dirt  and  stones.'^^  The  mob  struck  Mr.  Sant  on  the  temple  with 
a  large  stick  and  knocked  him  down.  He  was  taken  home  for 
dead.  They  might  have  killed  him,  but  for  the  cries  of  a  little 
child,  which  alarmed  the  family  inside,  who  rescued  him.'^^ 
There  were  also  disturbances  here  in  1753,  in  1764,  and  in  1766."^^ 

On  February  6,  1744,  disturbances  broke  out  at  Wittenton. 
On  the  8th  at  Litchfield,  where  the  mob  laid  waste  all  before 
them,  two  families  suffered  loss  to  the  amount  of  two  hundred 
pounds. '^^ 

On  April  29,  1745,  there  occurred  a  shameful  riot  at  Exeter 
at  which  the  women,  as  they  left  the  preaching  house,  were 
pushed  down  into  the  dirt.  A  few  days  later  another  riot  occurred 
here,  which  was  far  more  violent  than  the  former.'^^  Tyerman 
quotes  the  following  from  the  London  Evening  Post  for  May  16. 
1745 :  'Tn  Exeter  the  Methodists  had  a  meetinghouse  behind  the 
Guildhall,  and  on  May  6th  the  mob  gathered  at  the  door  and 
pelted  those  who  entered  with  potatoes,  mud,  and  dung.  On 
coming  out  the  congregation  were  all  beaten  without  exception; 
many  were  trampled  under  foot;  many  fled  without  their  hats 


""John  Wesley,  Journal,  September  16,  1744. 
'"Charles  Wesley,  Journal,  February  3,  1744. 
''Ibid.,  February  sfif.,   1744. 
''Ibid.,  February  8,  1744. 

"John  Wesley,  Journal,  Alarch  22,  1753;  March  21,  1764;  March  19,  1766. 
"Christian  History,  vol.  vii,  pp.  44-45;   Charles  Wesley,  Journal,  Feb- 
ruary 9,  1744. 

'Christian  History,  vol.  vii,  No.  2,  p.  34. 


AIETHODIST  PEOPLE  AND  THE  MOBS  lol 

and  wigs,  and  some  without  coats,  or  with  half  of  them  torn  to 
tatters.  Some  of  the  women  were  lamed,  and  others  stripped 
naked  and  rolled  most  indecently  in  the  kennel,  their  faces  be- 
smeared with  lampblack,  flour,  and  dirt.  This  disgraceful  mob 
consisted  of  some  thousands  of  cowardly  blackguards,  and  the 
disturbance  was  continued  till  midnight."  '^'^ 

The  author  of  an  anonymous  pamphlet,  published  in  1745, 
assures  the  public  that  he  never  would  have  "taken  up  his  pen  in 
defense  of  the  Methodists,  had  they  not  been  daily  and  openly 
treated  in  Exeter  with  such  rudeness,  violence,  and  abuse  as 
would  have  made  even  Indians  or  pagans  to  have  blushed.  .  .  . 
The  Methodists,  not  only  on  the  day  of  the  grand  riot,  but  many 
times  since,  have  been  treated  by  this  lawless  rabble  with  the 
utmost  fury  and  violence.  They  have  been  mobbed  and  insulted 
at  noonday  in  the  open  streets,  and  furiously  pelted  with  dirt, 
stones,  sticks  and  cabbage-stumps."  '^^  He  relates  that  "the  rioters 
violently  entered  the  Methodist  meetinghouse,  interrupted  the 
minister  with  opprobrious  and  obscene  language,  and  fell  upon 
him  in  a  most  furious  manner  with  blows  and  kicks.  They 
treated  every  man  they  could  lay  their  hands  upon  with  such 
abuse  and  indignity  as  is  not  to  be  expressed.  But  what  is  more 
than  all  was  their  abominable  rudeness  to  the  poor  women.  Some 
were  stripped  quite  naked.  Others,  notwithstanding  their  most 
piercing  cries  for  mercy  and  deliverance,  were  forcibly  held  by 
some  of  the  wicked  ruffians  while  others  turned"  their  garments 
"over  their  heads,  and  forced  them  to  remain  in  that  condition  as 
a  spectacle  to  their  infamous  banter  and  ridicule;  the  poor  crea- 
tures being  afterwards  dragged  through  the  kennel,  which  had 


"Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  p.  473. 

"Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  Ii4ff. 

Note — This  pamphlet  is  entitled  A  Brief  Account  of  the  Late  Persecu- 
tion and  Barbarous  Usage  of  the  Methodists  at  Exeter  by  an  Impartial  Hand. 
The  writer  assures  his  readers  that  he  is  not  a  Methodist  himself,  and  he 
"concludes  by  saying  that  his  pamphlet  was  written  'for  his  own  private 
amusement,  and  without  any  design  to  publish  it,'  and  that  its  publication  was 
the  result  of  what  he  saw  and  heard  after  the  pamphlet  was  finished." 
(Tyerman,  Life  of  George  Whitefield,  vol.  ii,  pp.  ii4ff.) 


102     EARLY  METHODISTS  UNDER  PERSECUTION 

been  filled  with  mud  and  dirt.  Others  of  the  women  had  their 
clothes,"  even  their  underclothes,  "torn  from  their  backs.  Toward 
the  close  of  the  evening  one  of  the  mob  forced  a  woman  up  into  the 
gallery  and  attempted  other  outrages  three  different  times.  After 
many  struggles  she  freed  herself,  leaped  over  the  gallery,  and  so 
made  her  escape.  Many,  to  avoid  falling  into  the  hands  of  this 
wicked  crew^  leaped  out  of  the  windows,  and  got  over  the  garden 
walls  to  the  endangering  of  their  lives.  This  outrage  was  com- 
mitted in  the  center  of  the  city,  and  in  the  presence  of  many 
thousands.  The  riot  continued  for  several  hours.  .  .  .  Many  of 
the  women  are  now  in  very  critical  circumstances,  under  the  care 
of  surgeons  and  apothecaries,  and  their  lives  are  even  yet,  two 
days  after  the  riot,  in  danger."  '^^ 

In  February,  1747,  riots  broke  out  at  Devizes.  The  mob 
began  by  ringing  the  bells  backward,  and  by  men  running  back 
and  forth  through  the  streets.  While  searching  for  the  preacher, 
who  was  their  intended  victim,  they  broke  open  and  ransacked 
the  house  where  they  supposed  him  to  have  been.  They  also 
went  to  the  inn  and  plied  the  fire  engine  upon  it,  thinking  him 
there.  In  the  meantime  they  caught  an  influential  member  of 
the  society,  threw  him  into  a  pond,  and  seriously  injured  him. 
It  was  reported  that  his  back  was  broken. "^^ 

In  May  of  this  year  there  were  disturbances  in  Manchester,®'^ 
and  about  the  same  time  at  Port  Isaac,  where  the  mob  assaulted 
Edward  Grenfill,  whom  they  left  for  dead.®^  It  was  probably 
during  this  year  also  that  John  Nelson's  wife  suffered  so  cruelly 
near  Wakefield.  She  and  some  other  women  had  set  out  for 
Birstal,  but  the  mob  overtook  them  in  the  fields.  She  spoke  to 
them;  the  men  left,  but  the  women  cursed  her,  saying,  "You 
are  John  Nelson's  wife,  and  here  you  shall  die."  Though  they 
saw  that  she  was  soon  to  become  a  mother,  yet  they  beat  her  so 


''^Tyerman,  Life  of  George  Whitefield,  vol.  ii,  pp.  Ii4ff. 
"Charles  Wesley,  Journal,  February  24,  1747. 
*"John  Wesley,  Journal,  May  7,  1747. 
"Ibid.,  July  13,  1747- 


METHODIST  PEOPLE  AND  THE  MOBS  103 

brutally  as  to  kill  the  child,  and  caused  her  to  miscarry  imme- 
diately upon  reaching  home.^^ 

At  Roughlee  a  mob  assembled,  which  caused  the  people  to 
run  before  it  amid  showers  of  dirt  and  stones.  They  neither 
regarded  age  nor  sex.  They  trampled  some  in  the  mire,  or 
dragged  them  by  the  hair,  or  beat  them  with  clubs.  They  forced 
one  to  leap  from  a  rock  ten  or  twelve  feet  high  into  the  river, 
and  when  he  crawled  out,  wet  and  bruised,  they  were  restrained 
with  difficulty,  from  throwing  him  in  again.^^  While  this  outrage 
was  being  perpetrated  the  magistrates  were  well  content  to  let 
matters  alone. 

Even  Lady  Huntingdon's  home  was  not  spared  from  being 
the  scene  of  these  riots,  though  not  till  the  spring  of  1750,  when 
some  of  the  better  people,  so  called,  "stirred  some  of  the  baser 
sort  to  riot  before  her  Ladyship's  door,  while  the  gospel  was 
preaching,"  and  while  some  of  the  people  were  returning  home 
they  narrowly  escaped  being  murdered.^^ 

At  Wrangle  a  company  of  people  was  assaulted,  many  of 
whom  were  beaten,  some  knocked  down,  and  others  dragged 
away  and  thrown  into  drains  or  deep  water.  The  mob  then 
broke  into  a  house,  dragged  the  man  out  of  bed,  and  forced  him 
out  of  the  house  naked;  then  they  spoiled  the  goods  of  the 
house. ®^  At  Uffcumbe  the  mob  having  been  disappointed  in 
their  victim,  caught  a  poor  chimney-sweep,  though  not  a  Meth- 
odist, dragged  him  away,  and  half  killed  him  before  he  escaped 
them.^^ 

In  1 75 1  at  Frome  a  most  cowardly  persecution  took  place, 
and  again,  as  so  frequently  before,  women  were  the  bitterest 
sufferers.  The  people  were  quietly  engaged  in  a  service,  in  a 
licensed  house,  when  two  men  began  a  violent  abuse,  and  engaged 
in  vulgar  and  obscene  songs.     They  then  began  to  destroy  the 


"John  Nelson,  Journal,  p.  91. 
'^John  Wesley,  Journal,  August  25,  1748. 
'^George  Whitefield,  Letter,  Ashby,  May  19,  1750. 
'^John  Wesley,  Journal,  August  15,  175 1. 
'"Ibid.,  August  30,  1751. 


104     EARLY  METHODISTS  UNDER  PERSECUTION 

pulpit  furniture.  Some  women  tried  to  quiet  them,  when  one 
woman  was  thrown  violently  to  the  floor,  and  injured  by  the 
fall.  Whereupon,  this  injured  woman  and  her  sister,  an  elderly 
lady,  were  summoned  to  appear  before  a  magistrate.  Their 
assailant,  with  others,  swore  that  they  had  assaulted  him  and 
torn  his  shirt.  They  were  locked  up  for  that  night,  and  the 
next  day,  Sunday,  were  taken  to  jail  in  a  neighboring  town. 
Then  they  were  taken  out  of  jail  and  conducted  to  Taunton, 
where  the  court  was  held,  in  company  with  common  criminals. 
At  the  court,  for  three  successive  days,  they  were  placed  in  the 
common  coop  with  these  criminals.  Here,  without  friends  or 
advisers,  they  were  told  that  the  matter  would  be  dropped  against 
them,  and  were  advised  that  this  was  best  for  them.  They 
accepted,  and  the  mock  case  was  ended.  But  the  women  wrote 
a  full  account  of  the  affair,  which  was  published  in  pamphlet 
form.  Mr.  Tuck  reproduced  part  of  this  pamphlet  in  his  account. 
This  occurrence  broke  up  the  society  in  Frome.  It  was  re- 
established about  five  years  later,  though  not  without  bitter 
persecution,  in  which  women  were  grossly  insulted  on  their  way 
to  and  from  the  meetings.  At  one  time  a  meeting  was  broken 
up,  and  the  furniture  of  the  room  carried  into  the  street  and 
burned.  At  other  times  men  who  were  engaged  in  prayer  were 
seized  by  the  mob,  and  their  heads  struck  against  the  wall  with 
such  force  as  to  cause  the  blood  to  gush  out  from  the  nose 
and  mouth. ^'^ 

In  1 752  there  occurred  a  riot  at  Norwich.  The  Gentleman's 
Magazine  attempts  to  give  some  of  the  reasons  for  this  disorder. 
This  writer  says  that  one  cause  seemed  to  be  that  the  preacher, 
who  ought  to  have  been  content  with  preaching  on  Sundays, 
called  his  hearers  together  two  or  three  times  a  day;  that  the 
parish  was  loaded  with  helpless  infants  by  this  much  preaching, 
while  the  preacher  "pocketed  ten  or  twelve  guineas  every  week." 
It  is  a  little  surprising  that  such  a  magazine  should  rehearse  the 


"Stephen  Tuck,  Wesleyan  Methodism  in  Frome,  pp.   i6flf.     He  copies 
from  a  pamphlet  published  at  the  time  of  the  occurrence. 


METHODIST  PEOPLE  AND  THE  MOBS  105 

common  slanders  of  the  day.  He  adds,  however,  that  the  popu- 
lace did  great  damage  to  the  houses  of  several  of  the  Methodists, 
and  injured  the  persons  of  others. ^^  There  was  violence  here 
again  in  1754,  1761,  and  as  late  as  1775.  At  this  last  date  the 
captain  of  the  mob  "struck  many,  chiefly  women,  with  a  large 
stick."  89 

At  Chester,  in  1752,  the  Methodists  were  insulted  by  the 
base  and  savage,  and  threatened  with  dismissal  by  those  of 
education  and  polished  manners.  In  July  the  preaching  house 
was  partly  demolished  by  the  mob.®'' 

At  Leeds,  in  1753,  one,  "by  the  courtesy  of  England,  called 
a  gentleman,"  hired  a  townsman  eminent  for  drunkenness  and 
fighting  to  head  the  mob,  which  pursued  the  preachers  from 
place  to  place,  and  damaged  the  house  of  a  neighbor  who  allowed 
Methodist  services  to  be  held  in  his  home.®^  In  the  same  year 
the  meetinghouse  at  Nantwich  was  demolished.  And  Whitefield 
writes  regretting  that  the  tumults  in  certain  parts  still  continue 
at  such  a  height.®^ 

William  Green,  a  schoolmaster,  was  the  principal  Methodist 
at  Rotherham,  and  consequently  was  the  chief  object  of  the 
vengeance  of  the  mobs.  At  one  time,  about  1750  or  later,  a  "mob 
assembled,  which  was  not  infrequently  the  case  when  he  passed 
along  the  street.  Some  of  the  most  ferocious  caught  him  by  the 
hair  and  dragged  him  through  the  most  conspicuous  parts  of  the 
town."  At  another  time  the  mob  went  to  his  house,  broke  his 
windows  and  forcibly  entered  his  home.  In  the  meantime  Mr. 
Green  had  escaped  by  the  back  door.  After  many  fruitless 
attempts  to  find  him  themselves,  they  set  hounds  upon  his  trail. 
He  escaped  by  climbing  a  tree  and  hiding  himself  among  its 
foliage.    The  hounds  went  round  and  round  the  place  where  he 


'^Gentleman's  Magazine,  March  22,  1752. 
'"John  Wesley,  Journal,  December  2,  1775. 
'"Ibid.,  July  3,  1752;  Methodist  Magazine,  1809,  p.  232ff. 
"Methodist  Magazine,  1803,  p.  no. 

•'George  Whitefield,  Letter,  Wolverhampton,  October  27,  1753;  Letter, 
London,  December  17,  1753. 


io6     EARLY  METHODISTS  UNDER  PERSECUTION 

was  concealed  without  manifesting  any  sign  of  detecting  his 
whereabouts.^^ 

However,  there  were  occasional  incidents  that  would  appear 
humorous,  were  it  not  for  the  brutality  involved.  One  of  these 
occurred  in  Oxfordshire  in  1764.  A  mob  was  intent  upon  catch- 
ing the  Methodist  preacher,  who  escaped  them.  One  of  the 
persecutors,  not  willing  entirely  to  miss  the  sport,  sought  an 
eminence,  and  began  to  mimic  the  preacher.  Thereupon  the 
mob  carried  the  farce  much  farther  than  he  had  anticipated. 
They  pulled  down  the  mock  preacher  and  rolled  him  about  in 
the  dirt,  to  their  great  delight  but  to  his  mortification,  till  he 
was  very  glad  to  escape.^* 

On  August  21,  1770,  "a  great  riot  happened  at  the  Meth- 
odist Chapel  in  Cumberland  St."  (probably  London).  "The 
preacher  was  worsted,  the  congregation  driven  out,  and  a  pad- 
lock put  upon  the  door."^^  And  as  late  as  1774  a  mob  assem- 
bled at  Richmond,  near  London,  to  the  "no  small  terror"  of  the 
Methodists.  The  mob  then  selected  one  of  their  own  number, 
whom  they  called  Rowland  Hill.  They  held  a  mock  trial,  and 
condemned  the  victim  to  death,  and  ordered  him  chained  down. 
Two  days  later  they  proceeded  to  the  mock  execution  in  the 
exact  form  that  was  observed  with  criminals,  till  they  reached 
a  place  opposite  the  Methodist  meetinghouse,  where  there  had 
been  a  gallows  set  up.  Here  they  completed  the  farce,  some 
affirm,  by  hanging  an  effigy,  while  others  say  that  the  victim  was 
hanged  with  the  rope  under  his  arms.^^ 


*'Wesleyan  Methodism  in  Sheffield,  pp.  84,  86. 
**Methodist  Magazine,  1807,  p.  413. 
^'Gentleman's  Alagazine,  August,  1770,  p.  391. 
•^Gospel  Magazine,  1774,  p.  215. 


CHAPTER  VII 
PERILS  OF  THE  LAY  PREACHERS  IN  IRELAND 

In  any  case  of  persecution,  that  the  preachers  were  marked 
men  and  the  chief  objects  of  popular  hatred  has  been  observed 
in  regard  to  England,^  and  it  was  the  same  in  Ireland.  Were 
it  not  for  the  depositions,  which  were  prepared  in  order  to 
place  evidence  before  the  grand  jury,  we  would  know  much  less 
about  the  details  of  the  sufferings  of  the  Methodist  people. 
There  having  been  no  such  depositions  left  by  the  preachers,  our 
chief  sources  of  information  concerning  them  are  their  biogra- 
phies, written  by  themselves,  or  by  friends.  Where  no  biogra- 
phies remain  we  know  but  very  little  about  them,  only  that  they 
all  suffered  with  the  Methodist  people  in  general. 

In  November,  1747,  during  Charles  Wesley's  first  visit  to 
Dublin,  having  heard  that  the  minister  had  procured  a  mob  to 
hinder  the  preaching,  he  would  not  allow  either  preachers  or 
people  to  expose  themselves.^  Near  Athlone,  however,  the 
preachers  were  unexpectedly  exposed  and  assaulted.  Charles 
Wesley,  in  company  with  six  others,  one  of  whom  was  Jonathan 
Healey,  a  preacher,  was  riding  toward  the  city  when  they  were 
met  by  five  or  six  horsemen.  Mr.  Healey  was  three  or  four 
yards  ahead  of  the  others.  A  volley  of  stones  flew,  and  Mr. 
Healey  was  knocked  off  his  horse.  He  fell  backward  and  lay 
senseless  upon  the  ground.  The  mob  was  seen  to  be  gathering 
from  all  sides.  Wesley  observed  that  the  man  who  had  knocked 
down  Mr.  Healey  was  striking  him  in  the  face  with  a  club.  He 
called  to  him  to  stop,  which  drew  the  assailant  upon  himself,  but 
he  thinks  that  probably  by  this  he  saved  Mr.  Healey's  life.^ 


^Above,  p.  61. 

"Charles  Wesley,  Journal,  November  12,   1747. 

^Ibid.,  February  10,  1748. 

107 


io8     EARLY  METHODISTS  UNDER  PERSECUTION 

The  priest  of  the  village  had  preached  against  the  Methodists 
on  the  previous  Sunday,  and  had  encouraged  the  mob.  The 
man  who  struck  Mr.  Healey  was  the  priest's  servant,  and  rode 
his  master's  horse.  After  attacking  Wesley  he  returned  to  his 
attack  upon  Mr.  Healey,  and  was  about  to  finish  him  with  a 
knife,  "swearing  desperately  that  he  would  cut  him  up,"  when 
a  poor  woman  went  from  her  hut  to  his  rescue.  She  was  struck 
a  terrible  blow,  which  "half  killed  her,"  ^  and  from  which  she 
afterward  died.^  However,  she  hindered  the  assailant  till  other 
help  arrived.  A  Mr.  Jamison,  a  Protestant,  "ran  in  with  a  pitch- 
fork and  struck  the  clerk  into  the  shoulder.  The  bone  stopped  it. 
The  man  made  a  second  push  at  him,  which  was  broke  by  Mr. 
Hanby,"  one  of  Wesley's  company,  who  ran  in  and  saved  his 
enemy's  Hfe.® 

The  hedges  were  lined  with  papists,  who  kept  the  field  till 
they  saw  the  dragoons  coming  out  of  Athlone.  Then  they  took 
to  their  heels,  and  Mr.  Hanby  after  them.  In  the  midst  of  the 
bog  they  seized  the  priest's  servant,  carried  him  prisoner  to 
Athlone,  and  charged  the  high  constable  with  him,  who  quickly 
let  him  go.  A  Protestant  met  him  and  beat  him  unmercifully; 
but  he  escaped  at  last  and  fled  for  his  life,  sorely  wounded."'' 
When  Wesley  and  his  company  returned  to  the  place  of  attack, 
they  found  Jonathan  Healey  in  a  hut  where  a  woman  and  her 
husband  had  carried  him.  They  got  him  to  Athlone,  where  his 
wounds  were  dressed  by  a  surgeon,  who  would  take  no  fee  for 
his  labor.  At  Athlone,  Tyerman  says,  "A  congregation  of 
above  two  thousand  assembled  in  the  market.  Charles  Wesley 
preached  to  them  from  the  windows  of  a  ruined  house;  and 
then  the  knot  of  brave-hearted  Methodists  marched  to  the  field 
of  battle,  stained  with  Healey 's  blood,  and  sang  a  song  of 
triumph  and  of  praise  to  God."  ^ 


*Charles  Wesley,  Journal,  February  lo,  1748. 

"Ibid.,  September  24,  1748. 

'Ibid.,  February  10,  1748. 

'Ibid. 

'Tyerman,  Life  and  Times  of  John  Wesley,  vol.  ii,  p.  2. 


PERILS  OF  LAY  PREACHERS  IN  IRELAND        109 

Persecution  seems  to  have  been  very  bitter  at  this  time  in 
different  parts  of  Ireland.  Mr.  Crookshank  quotes  Wesley  in 
1750  as  saying:  "That  any  of  the  Methodist  preachers  are  alive 
is  a  clear  proof  of  an  overruling  Providence,  for  we  know  not 
where  we  are  safe.  A  week  or  two  ago,  in  a  time  of  perfect 
peace,  twently  people  assaulted  one  of  our  preachers  near  Limerick. 
He  asked  their  captain  what  they  intended  to  do.  He  calmly 
answered,  'To  murder  you,'  and,  accordingly,  presented  a  pistol, 
which  snapped  twice  or  thrice."  This  was  Mr.  Michael  Fen- 
wick,  "who  then  rode  away.  The  others  pursued  and  fired  after 
him,  but  could  not  overtake  him.  Three  of  his  companions  they 
left  for  dead."  » 

Mr.  Thomas  Walsh  was  one  of  the  early  Irish  converts  to 
Methodism.  Not  long  after  his  conversion  he  began  to  preach, 
and  became  one  of  the  most  earnest  and  consecrated  itinerants. 
Robert  Southey  says  of  him,  "The  life  of  Thomas  Walsh  might 
almost  convince  a  Catholic  that  saints  are  to  be  found  in  other 
communions  as  well  as  in  the  Church  of  Rome."  ^^  However, 
his  saintliness  did  not  save  him  from  hardships.  His  biographer, 
James  Morgan,  says  that  opposition  was  so  violent  at  times  that 
nothing  "less  than  taking  away  his  life  was  designed."  He  adds : 
"It  may,  perhaps,  be  tedious  to  enumerate  all  the  instances.  The 
following  I  set  down  abridged  from  his  journal."  ^^ 

On  January  4,  1750,  he  set  out  for  Roscrea.  About  a  mile 
from  the  town  he  met  a  company  of  men  armed  with  clubs. 
Seventy  men  had  been  sworn  on  this  occasion.  At  the  first 
sight  of  them  young  Walsh  was  a  little  daunted,  but  he  prayed, 
and  was  strengthened.  He  argued  with  them,  and  they  con- 
sented to  let  him  go  on  condition  that  he  "swear  never  more  to 
come  to  Roscrea."  When  he  refused  to  promise  they  threatened 
to  put  him  in  a  well,  and  hurried  him  into  the  town,  where  he 


*C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  p.  74. 
'"Robt.  Southey,  Life  of  Wesley,  vol.  ii,  p.  283. 

"James   Morgan,   Life  of   Thos.  Walsh,   p.  73;   this   is    reproduced   in 
Jackson's  Lives,  vol.  iii. 


no     EARLY  METHODISTS  UNDER  PERSECUTION 

was  surrounded  "as  by  so  many  human  wolves."  Now  the  mob 
disagreed  among  themselves,  so  he  was  allowed  to  go.^^ 

In  June,  1750,  he  went  to  a  town  in  the  county  of  Cork, 
and  about  twenty  miles  from  that  city.  He  began  to  preach  in 
the  open  under  a  tree.  Being  forbidden,  he  selected  as  his  text. 
Job  21.  3  :  "Suffer  me  that  I  may  speak;  and  after  that  I  have 
spoken,  mock  on."  The  magistrate's  sergeants,  being  astonished 
at  the  text,  permitted  him  to  finish.^^ 

On  his  return  into  the  town,  however,  he  was  seized  by  the 
officers  and  taken  before  the  magistrate,  who  was  a  Mr.  Ellis. 
and  was  also  the  rector  of  the  parish.  He  let  the  preacher  know 
that  unless  he  would  promise  to  preach  no  more  in  that  town  he 
would  be  committed  to  prison  without  delay.  Mr.  Walsh  asked, 
"Are  there  no  swearers,  drunkards.  Sabbath-breakers,  and  the 
like  in  these  parts?"  "Being  answered,  'There  are,'  he  added, 
'If  after  he  had  preached  there  a  few  times,  there  appeared  to  be 
no  reformation  for  the  better  amongst  them,  he  would  never  come 
thither  more.' "  This  challenge,  however,  was  not  taken,  and 
he  was  ordered  to  prison.  He  preached  from  the  windows  of  his 
cell  to  the  people,  who  generally  sympathized  with  him,  and  who 
provided  him  with  bed  and  provisions.  "It  was  not  long  before 
the  magistrate  sent  to  let  him  go."  ^^ 

At  a  later  date  at  Newtown,  while  he  was  at  prayer  on  the 
church-green  a  mob  of  several  hundred  assembled.  They  caught 
him  by  the  breast  and  pulled  him  violently  to  the  ground.  They 
dragged  him  through  the  mob  and  nearly  choked  him.^^ 

Escaping  from  the  mob,  he  went  to  another  place  to  preach 
to  the  people,  who  were  anxious  to  hear.  But  here  he  was 
attacked  again,  and  compelled  to  retire.  He  then  went  to  a  little 
house  at  some  distance  in  a  garden,  but  again  was  obliged  to  flee. 
This  time  to  escape  his  pursuers  he  made  his  way  through  wet 


"Jackson's    Lives,    vol.    iii,    p.    91 ;    also    Coke    and    Moore,    Life    of 
Wesley,  p.  301. 

"Jackson's  Lives,  vol.  iii,  pp.  96ff. 

"Ibid. 

"Ibid.,  vol.  iii,  pp.  gSff. ;  also  John  Wesley,  Journal,  July  26,  1756. 


PERILS  OF  LAY  PREACHERS  IN  IRELAND        iii 

meadows,  and  then  climbed  over  the  mountains  till  he  reached 
the  house  of  a  friend,  who  cared  for  his  wants.  However,  his 
tender  constitution  could  not  stand  the  strain  and  exposure,  and 
in  a  few  days  he  was  obliged  to  take  to  his  bed  and  was  con- 
fined with  a  fever  for  some  time.^*^ 

His  energy  and  earnestness  aroused  the  activities  of  the 
Catholic  priests.  His  name  was  known  in  all  their  churches,  and 
wherever  it  was  at  all  probable  that  he  would  preach  the  priests 
endeavored  to  render  him  as  obnoxious  to  the  people  as  possible. 
Yet  they  themselves  carefully  avoided  a  debate  with  him.  One 
priest  assured  his  people  "that  he  had  been  servant  boy  to  a 
certain  priest;  and  that  having  stolen  his  master's  books,  he 
learned  to  preach  by  that  means."  Another  vehemently  ex- 
claimed, "As  for  that  Walsh,  who  had  some  time  before  turned 
heretic,  and  went  about  preaching,  he  had  been  dead  long  ago; 
and  that  he,  who  then  preached  in  this  manner,  was  but  the 
devil  in  his  shape."  ^^ 

About  1752  Mr.  John  Edwards  was  preaching  in  and  about 
Dublin.  "It  was  a  time  of  great  persecution.  The  rage  of  the 
adversary  was  often  so  violent  as  to  place  his  life  in  the  most 
imminent  danger."  At  one  time,  as  he  was  returning  to  the  city 
from  preaching  in  a  neighboring  village,  the  Ormond  mob  recog- 
nized him  as  "swaddling  John,"  and  declared  their  intention  of 
throwing  him  over  the  bridge  into  the  Liffey.  This  was  ob- 
served by  the  Liberty  mob  on  the  opposite  side  of  the  river. 
They  immediately  encountered  his  assailants,  rescued  him  out  of 
their  hands,  and  took  him  home  in  triumph,  saying  that  "he  was 
their  swaddling  John,  for  he  lived  on  their  side  of  the  river,  and 
none  should  hurt  him."  ^^ 

At  another  time,  after  preaching  in  the  open,  the  "White 
Boys"  beset  the  house  to  which  he  had  gone,  and  threatened  to 
burn  it  to  the  ground,  unless  he  were  turned  out.  Consequently, 
he  was  let  down  in  a  basket  through  a  rear  window,   which 


^Jackson's  Lives,  vol.  iii,  pp.  pSff. 

^Ibid.,  vol.  iii,  pp.  lOiff. 

*Life  of  Countess  of  Huntingdon,  vol.  ii,  p.  152. 


112     EARLY  METHODISTS  UNDER  PERSECUTION 

opened  into  the  garden  of  a  justice  of  the  peace  who  himself 
was  "a  bitter  persecutor  of  the  Methodists."  Not  knowing 
what  else  to  do,  he  knocked  boldly  at  the  door  of  the  magistrate, 
stated  his  circumstances,  and  appealed  to  his  generosity  for  pro- 
tection. His  appeal  had  its  desired,  though  unexpected,  effect. 
The  magistrate  protected  him,  and  entertained  him  hospitably 
for  two  days  in  his  home.^^ 

On  one  occasion  some  soldiers,  who  had  been  brought  under 
his  influence,  were  removed  to  another  town,  and  they  invited 
him  thither  to  preach.  He  complied,  but  when  about  a  mile  or 
two  from  the  town,  the  soldiers  met  him,  and  advised  him  with 
grief,  that  because  of  the  "cruel  threatenings  of  the  people 
against  his  life,"  if  he  preached,  they  would  not  answer  for  his 
safety.  Undismayed,  however,  he  preached  in  the  street.  Among 
his  audience  were  several  persons  of  distinction,  who  by  their 
presence  and  respectful  behavior  prevented  any  disturbance. 
After  the  service  the  mayor  invited  him  to  breakfast  with  several 
of  the  principal  inhabitants,  and  told  him  that  they  were  glad 
he  had  come;  that  the  people  were  extremely  dissolute  in  their 
manners,  and  the  clergy,  both  Protestant  and  Catholic,  were 
exceedingly  remiss  in  their  duty,  and  they  hoped  the  Methodists 
would  succeed  in  their  endeavors  to  reform  the  town.^^ 

At  Derg-bridge,  in  1772,  a  Mr.  Brown  was  assaulted  while 
preaching.  One  man  was  sent  to  "pull  the  fellow  down.  .  .  . 
He  looked !  he  listened !  and  returned,  saying,  *I  will  not,  for  he 
is  a  pretty  man,  and  is  preaching  the  word  of  God.'  "  A  more 
savage  man  then  advanced  and  asked  some  questions.  The 
answers  not  satisfying  him,  a  struggle  ensued.  The  lights  were 
extinguished,  and  in  the  darkness  Mr.  Brown  escaped  through  a 
window. ^^ 

In  1773,  "when  Mr.  John  Smith  was  riding  within  two  or 
three  miles  of  Killashandra,  he  was  met  by  a  minister,  who,  in  a 
most  insulting  manner,  said  to  him,  'How  dare  you  go  about 


"Life  of  Countess  of  Huntingdon,  vol.  ii,  p.  153. 

"Ibid. 

^Arminian  Magazine,  1784,  p.  578. 


PERILS  OF  LAY  PREACHERS  IN  IRELAND        113 

preaching,  frightening  the  whole  country  out  of  their  senses, 
and  thinning  my  congregations?'"  "To  which  the  evangehst 
repHed  that  instead  of  turning  the  brains  of  the  people,  he  only 
endeavored  to  turn  their  hearts  to  the  Lord,  thus  teaching  them 
true  wisdom."  Upon  this  "the  minister  in  a  rage  called  him  a 
scoundrel  and  a  canting  rascal  and  horsewhipped  him  unmerci- 
fully." 22 

On  March  4,  1773,  *'Mr.  John  MacBurney  was  invited  to 
preach  at  Mr.  Perry's  within  a  few  miles  of  Enniskillen.  In  the 
evening  while  the  congregation  was  singing  a  hymn,  a  large  mob 
beset  the  house.  Six  of  these  rushed  in  armed  with  clubs,  and 
immediately  fell  upon  the  people.  But  many  of  them  joining 
together,  thrust  the  rioters  out,  and  shut  and  fastened  the  door. 
On  this  they  broke  every  pane  of  glass  in  the  windows,  and 
threw  in  a  large  quantity  of  stones.  They  then  broke  into  the 
house  through  a  weak  part  of  the  wall,  and  hauling  out  both  men 
and  women,  beat  them  without  mercy.  Soon  after  they  dragged 
out  Mr.  MacBurney,  whom  they  instantly  knocked  down.  They 
continued  beating  him  on  the  head  and  breast  while  he  lay  sense- 
less on  the  ground.  Yet,  after  a  while,  coming  a  little  to  himself, 
he  got  up;  not  being  quite  sensible,  he  staggered  and  fell  again. 
Then  one  of  them  set  his  foot  upon  his  face,  swearing,  'he  would 
tread  the  Holy  Ghost  out  of  him.'  Another  ran  his  stick  into 
his  mouth.  As  soon  as  he  could  speak  he  said,  'May  God  forgive 
you,  I  do.'  They  then  set  him  on  his  horse,  and  one  of  the 
ruffians  got  up  behind  him  and  forced  him  to  gallop  down  the 
rocky  mountain  to  the  town.  There  they  kept  him  till  a  gentle- 
man took  him  out  of  their  hands,  and  entertained  and  lodged  him 
in  the  most  hospitable  manner.  But  his  bruises,  on  the  head  and 
breast  particularly,  would  not  suffer  him  to  sleep.  After  lingering 
a  few  years,  he  died  at  Clones,  in  consequence  of  this  treat- 
ment." 23 


"C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  p.  269. 

"^Coke  and  Moore,  Life  of  John  Wesley,  pp.  305ff. ;  also  John  Wesley, 
Journal,  May  24,  1773 ;  also  C.  H.  Crookshank,  History  of  Alethodism  in 
Ireland,  vol.  i,  pp.  271  ff. 


114     EARLY  METHODISTS  UNDER  PERSECUTION 

In  1779  Mr.  William  Myles,  who  later  wrote  a  Chrono- 
logical History  of  Methodism,  was  en  route  to  Kirkeel.  When 
near  the  place  some  friends  met  him  with  the  information  that 
a  mob  was  waiting  to  apprehend  him  and  send  him  on  board  a 
tender  that  was  lying  in  the  harbor,  it  being  in  time  of  war. 
However,  knowing  himself  innocent  of  any  crime,  he  went  for- 
ward. The  mob  only  stared  at  him  and  allowed  him  to  pass. 
But  in  the  evening  they  surrounded  the  house  where  he  was 
preaching.    But  the  preacher  escaped  without  injury. 

On  another  occasion  he  was  at  Dromore,  and  preached  in 
the  street.  An  excise  officer  went  out  of  a  public  house,  where 
he  had  been  drinking,  and  swore  that  he  would  kill  him.  He 
drew  a  sword  out  of  his  cane  and  made  a  thrust  at  him,  but  the 
innkeeper,  perceiving  his  intention,  struck  his  arm  and  broke  the 
blow.  Mr.  Myles  exhorted  the  congregation  to  peace  and  finished 
his  sermon.^* 

When  Mr.  James  Hall  was  on  the  Athlone  Circuit,  in  1779 
or  1780,  he  was  informed  that  the  preacher  "in  the  next  circuit 
had  been  used  exceedingly  ill,  and  that  his  life  was  in  danger  by 
the  injuries  he  had  received  from  a  set  of  ruffians."  He  went 
over  to  see  him,  and  found  him  recovering,  though  he  was 
scarcely  able  to  walk.  "His  hair  had  been  torn  off  his  head  by 
handfuls,  and  his  right  arm  and  leg  were  dreadfully  bruised  by 
the  blows  he  had  received,"  the  effects  of  which  he  must  feel  "to 
the  day  of  his  death."  ^^  Mr.  Hall  received  the  following  account 
of  the  occurrence: 

A  justice  of  the  peace,  who  could  not  prevail  upon  his  wife 
and  daughter  to  forsake  the  Methodists,  determined  to  resort 
to  other  measures.  Consequently,  "he  hired  twenty-four  papists, 
and  divided  them  into  three  companies ;  these  were  stationed  upon 
the  three  roads  leading  to  the  place  where  our  friend  was  to 
preach,  in  order  to  waylay  him.  They  had  proper  instructions 
for  their  proceedings  from  their  inhuman  master.^® 

"Methodist  Magazine,  1797,  pp.  26iff. 

"Account  of  James  Hall,  pp.  55ff. ;  Tyerman  Collection  of  Pamphlets, 
vol.  ccxxxiv.  ""Ibid. 


PERILS  OF  LAY  PREACHERS  IN  IRELAND        115 

"The  preacher  was  unapprised  of  any  danger  till  he  found 
himself  surrounded  by  eight  ruffians,  who  instantly  knocked  him 
oft"  his  horse,  and  beat  him  most  cruelly  with  their  knotted  sticks 
for  some  time.  They  then  produced  a  book,  and  insisted  that 
the  preacher  should  swear  upon  it  that  he  never  would  preach 
in  that  place  any  more.  This  he  could  not  with  a  good  conscience 
agree  to.  The  papists  then  drew  their  knives,  swearing  'they 
would  cut  the  heart  out  of  his  body.'  They  tore  and  cut  his 
clothes  all  to  pieces,  and  when  they  had  stripped  him  stark-naked, 
except  only  a  part  of  one  of  his  boots,  they  dragged  him  by  the 
hair  of  his  head  down  a  field  into  a  pond  of  water,  beating  him 
with  their  sticks  all  the  way,  and  there  left  him  to  perish.  .  .  . 
When  the  preacher  recovered  his  senses  he  found  himself  naked 
and  sorely  wounded;  but  by  the  good  providence  of  God  he  was 
enabled  to  crawl  to  a  friend's  house  about  the  distance  of  two 
miles  from  the  place  where  he  had  suffered  these  cruelties."  ^"^ 

The  wounded  preacher  told  Mr.  Hall  that  he  had  a  large 
congregation  and  a  lively  society,  and  requested  him  to  preach  to 
them,  as  he  himself  could  not.  This  Mr.  Hall  agreed  to  do. 
He  says :  "Accordingly  at  the  time  appointed  I  went  there  with 
the  intention  of  spending  two  days  among  them.  The  first 
evening  we  met  with  no  interruption,  but  the  next  day  as  we  were 
upon  the  road  three  savages,  vulgarly  called  gentlemen,  with 
their  footmen,  suddenly  surrounded  us.  One  part  of  them  rushed 
upon  a  young  man,  a  volunteer,  who  was  one  of  our  company 
and  took  his  sword  and  pistols  from  him.  Another  part  of  the 
gang  fell  upon  two  young  men,  farmer's  sons,  but  they  escaped 
into  a  house,  and  there  secured  themselves.  One  of  the  gentle- 
men, who  had  got  the  pistols  from  the  volunteer,  then  rode  up 
to  me,  insisting  that  I  should  promise  to  go  about  my  business, 
and  never  return  to  preach  at  that  place  any  more.  I  answered 
'that  we  could  not  enter  into  any  such  engagement,  so  long  as 
we  regarded  the  salvation  of  our  souls  or  that  of  others.'  He 
then  swore  that  he  would  instantly  lodge  the  contents  of  the 

"'Account  of  James  Hall,  pp.  55ff. ;  Tyerman  Collection  of  Pamphlets, 
vol.  ccxxxiv. 


ii6     EARLY  METHODISTS  UNDER  PERSECUTION 

pistol  in  my  body.  I  replied  'that  I  knew  there  were  two  balls  in 
that  pistol,  but  if  I  could  not  preserve  my  life  without  sinning 
against  my  conscience,  he  might  fire  when  he  pleased,  for  I  was 
not  in  the  least  afraid  to  die.'  He  then  cocked  the  pistol  and 
presented  it  to  my  breast,  swearing  he  would  shoot  me  dead 
upon  the  spot.  I  opened  my  bosom  to  receive  the  discharge, 
which  I  expected  every  moment.  The  gentleman,  finding  that  I 
was  not  to  be  terrified  with  his  threats,  then  took  the  sword,  and 
lifting  it  up  to  heaven,  swore  by  the  eternal  God  that  he  would 
split  me  in  two ;  and  immediately  made  a  stroke  at  me.  But  the 
glittering  of  the  sword  frightened  my  horse,  and  he  gave  a  spring 
at  that  moment,  which  probably  saved  my  life.  I  felt  the  sword 
glaze  upon  my  back,  but  the  saddle  received  the  blow.^^ 

Mr.  Hall  then  began  to  reason  with  him  on  the  injustice  and 
cruelty  of  his  conduct.  He  tried  to  show  him  that  it  was  his 
duty  to  protect  strangers,  rather  than  to  assassinate  them.  He 
insisted  upon  being  taken  before  a  magistrate;  that,  if  he  was 
guilty  of  any  wrong,  he  should  be  sent  to  prison.  They  agreed 
and  started  for  a  magistrate.  On  the  way  they  noticed  a  number 
of  men  planting  potatoes.  The  gentlemen  called  to  them  to 
bring  their  forks  and  spades  and  beat  the  preacher.  The  poor 
wretches  readily  obeyed,  and  "sprang  over  the  ditch  as  fierce 
as  tigers."  But  Mr.  Hall  informed  them  that  he  was  a  licensed 
preacher,  and  that,  if  any  assaulted  him,  they  must  expect  to  be 
punished  according  to  law.  At  this  the  men  were  confounded, 
and  stood  gaping  and  staring  at  one  another.  The  gentlemen 
with  vociferations  and  execrations  tried  to  persuade  them  to  fall 
upon  their  victims.  Failing  in  this,  they  began  to  beat  the  poor 
men,  who  "were  glad  to  throw  down  their  working  tools  and 
scamper  over  the  ditch  as  fast  as  possible  to  save  their  own 
bones."  ^^ 

They  had  another  argument  then,  and  the  preacher  per- 
suaded the  assailants  that  it  was  worse  than  a  heathen  to  con- 


'Account  of  James  Hall,  pp.  55ff. 
"Ibid. 


PERILS  OF  LAY  PREACHERS  IN  IRELAND        117 

demn  a  man  unheard.  They  then  swore  that  "the}^  would  go  and 
hear  what  the  honest  black  devil  had  to  say."  On  the  road  two 
of  the  gentlemen  saw  their  mother  approaching,  who  was  anxious 
for  the  consequences,  should  they  injure  the  preacher.  They 
exclaimed,  "We  shall  break  her  heart,"  and  left  the  preacher  and 
his  company  to  themselves.^'' 

He  went  on  and  met  the  congregation,  which  was  very  large 
and  greatly  excited,  for  they  had  heard  of  what  had  happened. 
After  preaching  to  the  people  the  society  entreated  them  with 
many  tears  not  to  forsake  them.^^ 

They  endeavored  to  take  the  matter  into  the  courts,  and  to 
secure  the  arrest  of  the  persecutors,  but  finally  by  the  advice  of 
the  injured  preacher,  who  feared  that  because  of  complications 
nothing  could  be  done,  the  matter  was  dropped. 


^"Account  of  James  Hall,  pp.  55ff. 
'^Ibid. 


CHAPTER  VIII 
VIOLENCE  IN  IRELAND 

The  first  Methodist  Society  in  Ireland  was  organized  in 
1746,  by  Mr.  Thomas  Williams.^  In  1747  John  Wesley  visited 
the  island  and  remained  from  the  9th  to  the  23rd  of  August. 
On  the  9th  he  preached  at  Saint  Mary's  Church,  Dublin.  The 
next  morning  he  visited  the  curate  of  the  church,  who  com- 
mended his  sermon  of  the  previous  day  in  strong  terms,  and 
begged  that  he  might  see  him  again  the  next  morning.  At  the 
same  time,  however,  the  curate  expressed  "the  most  rooted 
prejudice  against  lay  preachers,  or  preaching  out  of  a  church, 
and  said  the  Archbishop  of  Dublin  was  resolved  to  suffer  no 
such  irregularities  in  his  diocese."  On  the  nth  Wesley  waited 
upon  the  Archbishop  at  Newbridge,  ten  miles  from  Dublin,  with 
whom  he  spent  two  or  three  hours,  and  answered  many  objections. 

On  Sunday,  the  i6th,  as  he  left  the  choir  of  Christ  Church, 
where  he  attended,  he  observed  nearly  the  whole  congregation 
drawn  up  in  rows  in  the  body  of  the  church  from  one  end  to 
the  other,  who  stared  at  him  as  he  passed  out  among  them,  but 
scarcel}^  any  spoke  either  good  or  bad.^  At  his  preaching  services 
he  had  large  congregations.  Returning  to  England,  at  Garth 
Wesley  met  his  brother  going  to  Ireland. 

Charles  Wesley  landed  at  Dublin  September  9,  1747,  and 
remained  in  the  country  till  March  20,  1748.^' 

As  in  England,  mobs  w^ere  common  in  Ireland.  It  was  not 
difficult,  therefore,  to  direct  their  attacks  against  the  Methodists, 
or  against  any  other  society  that  might  meet  with  popular  dis- 
favor.    Charles  Wesley,  who,  as  we  have  seen,  spent  over  six 


^Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  pp.  556flf. 
'John  Wesley,  Journal,  August  gff.,   1747. 
^Charles  Wesley,  Journal,   September  9,   1747. 

118 


VIOLENCE  IN  IRELAND  119 

months  in  Ireland,  exclaimed,  "Woe  is  me  now,  for  my  soul  is 
wearied  because  of  murders,  which  this  city  [Dublin]  is  full 
of !  "  He  adds  :  "The  Ormond  mob  and  liberty  mob  seldom  part 
till  one  or  more  are  killed.  A  poor  constable  was  the  last  whom 
they  beat  and  dragged  about  till  they  had  killed  him,  and  then 
hung  him  up  in  triumph.  None  was  called  in  question  for  it, 
but  the  earth  covered  his  blood.  Last  week  a  woman  was  beaten 
to  death  by  the  rabble,  but  that  was  all  fair,  for  she  was  caught 
picking  a  pocket:  so  there  is  an  end  of  her."  He  then  adds, 
"No  wonder  if  in  such  a  place  there  should  be  no  justice  for 
Christians !  "  ^  Under  these  conditions  it  is  not  surprising  that 
there  was  trouble  for  the  Methodists. 

As  is  noticed,  John  Wesley  left  the  island  on  August  23, 
1747.  Rioting  against  the  Methodists  began  at  Dublin  on  the 
following  Sunday,  August  30.  "A  mob  of  papists  and  Prot- 
estants assaulted  the  house  where  the  society  was  met  after 
evening  service.  They  met  them  going  out  with  sticks  and 
stones,  knocked  down  several,  both  men  and  women,  and  beat 
them  in  a  barbarous  manner.  Some  escaped  the  back  way; 
others  retreated  to  the  house  and  shut  the  door.  The  mob  broke 
it  open,  and  another  inward  door,  tore  down  the  desk  and  forms, 
carried  two  large  counters,  chairs,  and  part  of  the  wainscoting 
into  the  street,  and  openly  burnt  all  but  what  they  stole."  ^ 

"There  was  a  warehouse  over  the  preaching-room,  which 
they  broke  open  and  ransacked.  Above  one  hundred  pounds 
worth  of  goods  they  seized  as  lawful  prize,  and  committed  the 
rest  to  the  flames.*^ 

"They  have  often  threatened  our  lives.  Mr.  Paterson  they 
knocked  down,  and  cut  in  several  places  while  on  the  ground; 
then  threw  him  into  a  cellar,  and  cast  stones  on  him.  Mrs. 
Young  and  many  others  were  treated  in  the  same  manner.  Half- 
hour  past  nine  the  mayor  came  with  his  guard,  and  saw  with  his 


*Charles  Wesley,  Journal,  September  15,  1747;  also  C.  H.  Crookshank, 
History  of  Methodism  in  Ireland,  vol.  i,  pp.  ijd. 
'^Charles  Wesley,  Journal,  September  17,  1747. 
'Ibid. 


120     EARLY  METHODISTS  UNDER  PERSECUTION 

own  eyes  the  havoc  the  mob  had  made.  He  readily  granted 
warrants  to  apprehend  them.  Some  of  the  poorest,  papists  mostly, 
were  sent  to  Newgate;  but  the  better  sort  made  a  mock  of  his 
authority,  and  walked  about  the  town  from  alehouse  to  alehouse 
with  the  constables,  whom  by  drink  and  money  they  had  secured 
of  their  party."  '^ 

The  trial  of  the  persecutors  did  not  take  place  till  after  the 
arrival  of  Charles  Wesley  in  Ireland.  On  September  17  he 
heard  that  the  grand  jury  had  thrown  out  the  bill.^  On  the 
19th  he  dined  at  Mr.  Aggit's  and  found  him  "full  of  indignation 
at  the  injustice  of  the  jury,"  and  not  without  reason,  for  this 
miscarriage  of  justice  exposed  the  Methodists  to  the  unrelenting 
fury  of  the  mobs.®  Mr.  Crookshank  tells  us  that  in  a  letter  to 
John  Wesley  Mr.  John  Trembath,  the  stationed  preacher,  says 
"that  all  the  city  was  in  an  uproar;  the  lives  of  the  Methodists 
were  in  imminent  peril;  some  of  the  citizens  said  it  was  a  shame 
to  treat  them  thus,  and  others  that  the  dogs  deserved  to  be 
hanged,  and  the  magistrates  refused  to  interfere."  ^^  And  Coke 
and  Moore,  quoting  from  this  same  letter  adds :  "We  were  like 
sheep  driven  by  the  wolf  into  the  fold.  When  we  went  out  we 
carried  our  lives  in  our  hands."  "  And,  indeed,  it  was  so.  "A 
poor,  weakly  man,  of  Mr.  Cennick's  society  was  so  abused  by  his 
neighbor,  who  knocked  him  down,  and  stamped  upon  his  stomach, 
that  he  died  soon  after.  The  murderer  was  indeed  brought  to  a 
trial,  but  acquitted  as  usual."  ^^ 

During  Charles  Wesley's  stay  in  Dublin  he  was  frequently 
insulted  by  mobs.  On  September  23  he  heard  that  on  the  pre- 
vious Sunday,  after  he  had  gone,  a  Catholic  mob  fell  upon  the 
women,  but  were  beaten  off  by  the  soldiers.^^  On  the  28th  the 
landlady  nailed  up  their  preaching  place,  which  cost  them  a  day 

Tharles  Wesley,  Journal,  September  17,  1747. 

*Ibid.,  September  17,  1747. 

"Ibid.,  September  19,  1747. 

'"C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  p.  18. 

^'Coke  and  Moore,  Life  of  John  Wesley,  p.  288. 

"Charles  Wesley,  Journal,  September  15,  1747. 

"Ibid.,  September  23,  1747. 


VIOLENCE  IN  IRELAND  121 

of  time  before  they  could  open  it.^^  On  October  30  they  were 
stoned  for  the  length  of  a  street  or  two.  At  this  time  Wesley 
received  his  first  blow  after  arriving  in  Dublin. ^^  On  November 
12,  upon  hearing  that  the  minister  had  procured  a  mob  to  hinder 
their  preaching,  Wesley  would  not  allow  any  of  the  preachers 
or  people  to  expose  themselves  at  Hanbury-lane.  At  night, 
however,  the  mob,  having  waited  in  vain  for  them  till  then,  broke 
into  the  house  and  took  possession  of  it.^*^  Wesley  said  that  in 
Dublin  there  were  very  many  who  longed  to  hear  the  word  but 
were  kept  away  by  fear.  He  adds  :  "Neither  is  their  fear  ground- 
less, for  unless  the  jury  find  the  bill  against  the  rioters,  murder 
there  will  surely  be;  and  if  it  begin,  it  will  not  end  with  us,"  ^^ 

In  June,  1752,  a  large  mob  assaulted  the  new  preaching- 
house  at  Dublin,  and  did  considerable  damage. ^^  The  rioters 
were  arrested  but  were  acquitted  by  a  packed  jury.  Ten  or 
eleven  of  the  jurors  were  Catholics,  and  these  frightened  the 
other  so  that  he  did  not  contradict. ^^  The  arrest,  however,  of 
itself  seemed  to  have  a  wholesome  effect,  as  it  struck  terror  into 
the  hearts  of  the  mob.  The  Methodists  were  then  permitted  to 
walk  through  the  principal  streets  of  Dublin  unmolested. ^*^ 

Another  terrible  riot  occurred  here  on  Sunday,  July  3,  1757, 
at  which  time  Whitefield  suffered  severely  at  the  hands  of  a 
brutal  rabble.^^ 

During  part  of  1749  and  1750  Cork  experienced  brutal  and 
inhuman  riots.  These  outrages  were  led  by  a  vagabond  ballad 
singer,  Nicholas  Butler  by  name,  who  seemed  so  utterly  depraved 
as  to  delight  in  the  most  brutal  outrages.  In  Ireland  the  Meth- 
odists were  called  swaddlers  from  one  of  the  preachers  using  the 


"Charles  Wesley,  Journal,  September  28,  1747. 
"Ibid.,  October  30,  1747. 

"Ibid.,  November  12,  1747;  also  above,  p.  107. 

"John  Wesley,  Works,  Letter  to  E.  Blackwell,  September  17,  1747. 
"John  Wesley,  Letter  to  Ebenezer  Brackwell,  July  20,  1752. 
'°John  Wesley,  Journal,  July  20,   1752. 
'"John  Wesley,  Works,  Letter  to  E.  Blackwell. 

"C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  p.   119; 
also  above,  pp.  sgff. 


122     EARLY  METHODISTS  UNDER  PERSECUTION 

text,  which  speaks  of  the  Babe  wrapped  in  "swaddHng  clothes." 
Butler  and  his  mob  seemed  to  have  been  commissioned  to  drive 
the  "swaddlers"  out  of  Cork,  by  means  as  foul  as  his  brutal 
nature  could  devise.^^  He  dressed  himself  "in  a  parson's  gown 
and  bands,  and  with  a  Bible  in  one  hand  and  a  bundle  of  ballads 
in  the  other,  he  went  through  the  street,  singing  ballads  and 
selling  'doggerel  rhymes,  stuffed  with  the  vilest  lies  respecting 
the  Methodists.' "  ^^  By  this  means  he  aroused  the  people  to 
follow  and  support  him  in  deeds  of  violence.  Fortunately,  how- 
ever, by  the  time  of  these  outbreaks,  IMethodism  had  become  so 
thoroughly  established  and  fortified  that  it  passed  through  this 
persecution  with  but  little  loss. 

In  August,  1748,  Charles  Wesley  says:  "Much  good  has 
been  done  in  this  place.  Outward  wickedness  has  disappeared, 
outward  religion  succeeded.  Swearing  is  seldom  heard  on  the 
streets ;  the  churches  and  altars  are  crowded,  to  the  astonishment 
of  our  adversaries.  Yet  some  of  our  clergy,  and  all  of  the 
Catholic  priests,  take  wretched  pains  to  hinder  their  people  from 
hearing  us."^*  A  few  days  later  he  was  "set  upon  in  the  street 
by  a  Romish  priest  for  words,  which  he  was  told  one  of  our 
preachers  spoke  against  him."  Wesley  tried  to  undeceive  him, 
but  without  success.  The  next  day  he  defended  the  Methodists 
"from  that  slander  that  they  rail  against  the  clergy."  ^s  Qn 
September  5  "innumerable  stories  are  invented  to  stop  the  work, 
or  rather  repeated,  for  they  are  the  same  we  have  heard  a 
thousand  times.  .  .  .  All  manner  of  wickedness  is  acted  in  our 
society,  except  the  eating  of  little  children."  ^^  On  the  13th  he 
adds:  "I  marvel  not  that  Satan  hates  us.  We  never  meet  but 
some  or  other  is  plucked  out  of  his  teeth."  ^"^ 

Just  when  the  riots  broke  out  at  Cork  is  not  given.     How- 


-^John  Wesley,  Journal,  May  25,   1750. 

^Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  p.  zy. 

-^Charles  Wesley,  Journal,  August  21,   1748. 

'"Ibid.,  August  27,  1748. 

'"Ibid.,  September  5,  1748. 

"Ibid.,  September  13,  1748. 


VIOLENCE  IN  IRELAND 


123 


ever,  Mr.  John  Gaulter  says  that  in  November,  1748,  Mr.  Crown- 
ley  went  there  "where  he  preached  at  the  peril  of  his  life."  ^^ 
On  May  3,  1749,  while  going  down  the  street,  Elizabeth  Holleran 
saw  Nicholas  Butler  on  a  table  with  the  Bible  in  one  hand  and 
ballads  in  the  other. ^'^  She  expressed  some  concern  thereat,  where- 
upon Sheriff  Reilly  ordered  his  bailiff  to  take  her  to  the  bridewell. 
Afterward  she  was  taken  to  prison,  where  she  remained  from 
eight  o'clock  in  the  evening  of  the  3rd  till  twelve  o'clock  on  the 
5th.^'^  On  the  same  day  Butler  and  his  mob  assembled  before 
the  house  of  Thomas  Jones,  a  merchant.  And  in  the  evening 
they  went  to  the  house  where  the  Methodists  were  holding 
service,  and  as  the  people  were  leaving  they  threw  dirt  and  hurt 
several  of  them. 

On  May  4  Thomas  Jones  with  some  others  went  to  the 
mayor,  told  him  what  had  been  done,  and  asked  him  to  stop  the 
rioting.  He  gave  his  word  and  honor  that  "there  should  be  no 
more  of  it."  However,  that  same  night  a  larger  mob  than  ever 
went  to  the  house  where  the  Methodists  were,  threw  dirt  and 
stones  at  the  people  while  they  were  in  the  house,  and  when  they 
Vk-ent  out  fell  upon  both  men  and  women  with  dirt,  stones,  clubs, 
hangers,  and  swords,  so  that  many  were  considerably  wounded. 

The  next  day  Mr.  Jones  went  again  to  the  mayor,  and  told 
him  of  what  had  happened  on  the  previous  night,  and  that 
Butler  had  declared  that  on  this  night  there  should  be  a  greater 


^Jackson's  Lives,  vol.  ii,  p.  11. 

""Note — This  account  is  taken  largely  from  the  works  of  John  Wesley. 
He  was  at  Cork  before  the  riots  began,  passed  through  the  city  during  the 
riots,  and  visited  the  place  immediately  after  the  disturbances  were  ended.  His 
account  is  a  copy  of  depositions  by  Methodist  laymen  who  had  suffered  at 
the  hands  of  the  mob.  For  other  accounts  the  reader  is  referred  to  William 
Myles,  Chronological  History  of  People  Called  Methodists,  pp.  62f{. ;  Coke 
and  Moore,  Life  of  John  Wesley,  pp.  29off. ;  Tyerman,  Life  and  Times  of 
John  Wesley,  vol.  ii,  pp.  syfi,  8off. ;  C.  H.  Crookshank,  History  of  Methodism 
in  Ireland,  vol.  i,  pp.  5 iff.;  William  Smith,  History  of  Methodism  in  Ireland, 
pp.  igff-;  and  Methodist  Magazine,  1812,  pp.  44ff.  or  26ff.  This  author's 
wife  was  a  girl  in  Cork  at  the  time  of  the  persecutions. 

^"John  Wesley,  Works,  Letter  to  Rev.  Mr.  Baily.  The  description  of  the 
events  which  follows  is  taken  from  this  source. 


124     EARLY  METHODISTS  UNDER  PERSECUTION 

mob  than  ever.  Again  the  mayor  promised  to  prevent  it,  and 
again  the  mob  assembled  and  beat  and  abused  the  people  so  that 
they  were  covered  with  dirt  and  blood.  John  Stockdale,  seeing 
his  wife  on  the  ground  and  the  mob  abusing  her,  entreated  them 
not  to  kill  her.  Then  one  of  them  beat  him  with  a  large  stick, 
as  they  did  many  others,  so  that  he  was  hurt  in  several  places, 
and  "his  face  a  gore  of  blood."  Mr.  Jones  took  the  mayor  to  the 
place,  where  he  saw  "many  of  the  people  covered  with  dirt  and 
blood."  There  were  still  some  of  the  people  remaining  in  the 
house,  who  were  driven  out  to  the  mob  in  the  presence  of  the 
mayor,  by  two  sheriffs  and  an  alderman,  who  then  nailed  up  the 
doors  of  the  house. 

From  the  6th  to  the  i6th  of  May  the  mob  assembled  every 
day  but  one  before  the  home  of  Daniel  Sullivan,  a  baker,  and 
abused  all  who  went  to  his  shop,  to  the  great  damage  of  his 
business.  On  the  i6th  Butler  took  a  large  mob  and  abused  all 
that  went  to  the  house,  and  the  mayor  walked  by  while  he  was 
doing  this,  but  did  not  hinder  him.  The  mob  afterward  broke 
his  windows,  and  threw  dirt  and  stones  into  his  shop,  and  spoiled 
a  large  quantity  of  his  goods.  Also,  from  the  i6th  to  the  28th 
the  mob  assembled  every  day  before  this  house.  On  the  28th 
Butler  swore  that  they  would  come  the  next  day  and  "pull  down 
the  house  of  that  'heretic  dog,'  and  called  aloud  to  the  mob,  'Let 
the  heretic  dogs  indict  you:  I  will  bring  you  all  off  without  a 
farthing  cost ! '  " 

Accordingly,  the  mob  assembled.  Mr.  Sullivan  went  to  the 
mayor,  who,  after  much  urging,  walked  with  him  down  the 
street.  But  "when  they  were  in  the  midst  of  the  mob,  the  mayor 
said  aloud :  Tt  is  your  own  fault  for  entertaining  these  preachers. 
If  you  will  turn  them  out  of  your  house,  I  will  engage  there 
shall  be  no  more  harm  done;  but  if  you  will  not  turn  them  out, 
you  must  take  what  you  will  get.'  "  After  further,  but  futile 
conversation,  the  mayor  told  him  that  the  Methodists  were  not 
tolerated,  and  advised  him  to  go  into  his  house  and  shut  the 
doors.  This  he  did,  but  the  mob  continued  to  break  his  win- 
dows and  throw  stones  till  near  midnight. 


VIOLENCE  IN  IRELAND  125 

On  May  31  the  mob  assembled  before  the  Methodist  preach- 
ing house  and  threw  dirt  and  stones  into  the  house,  which  obhged 
the  congregation  to  lock  themselves  in.  The  mob  then  broke 
down  the  doors,  and,  as  the  people  were  going  out,  hurt,  beat, 
bruised,  or  cut  many  of  them  so  that  they  bled  profusely.  Mr. 
Sullivan  had  gone  to  the  mayor  seeking  his  protection,  which  he 
again  declined  to  give,  though  he  saw  passing  by  him  some  that 
had  been  bruised  and  wounded.  Later  the  mob  tore  up  the 
benches,  pews,  and  floor  of  the  meeting  house,  burned  part  of 
it  in  the  street,  and  carried  away  the  remainder.  After  this 
damage  was  done  the  mayor  sent  a  party  of  soldiers  to  guard 
the  walls. 

These  riots  continued  all  through  the  month  of  June.  How- 
ever, now  the  mob  seems  to  have  gone  from  house  to  house.  On 
the  1 2th  Ann  Cooshea,  while  at  her  father's  house,  was  called  a 
vile  and  vulgar  name,  and  struck  on  the  head  with  a  stone  and 
rendered  senseless  for  some  time;  Ann  Wright  was  struck  in 
the  face  with  a  stone,  and  fled  from  her  own  home,  leaving  the 
goods  of  her  shop  to  be  spoiled;  Thomas  Burnet,  while  at  work 
in  his  master's  shop,  was  struck  on  the  side  with  a  stone  which 
disabled  him  for  more  than  a  week,  and  his  wife,  without  any 
provocation,  was  struck  so  severely  that  she  was  obliged  to  take 
to  her  bed,  and  a  year  later  she  had  not  fully  recovered. 

"Margaret  Griflin,  of  Cork,  deposes,  that  on  the  24th  of 
June,  as  this  deponent  was  about  her  business,  Butler  and  his 
mob  came  up,  took  hold  on  her,  tore  her  clothes,  struck  her 
several  times,  and  cut  her  mouth ;  that  after  she  broke  from  him, 
he  and  his  mob  pursued  her  to  her  house,  and  would  have  broken 
in  had  not  some  neighbors  interposed:  that  he  had  beat  and 
abused  her  several  times  before,  and  one  of  those  times  to  such 
a  degree,  that  she  was  all  in  a  gore  of  blood,  and  continued 
spitting  blood  for  seve/al  days  after."  On  this  same  day  Jacon 
Conner  was  beaten  till  a  gentleman  interposed. 

On  the  29th  Ann  Hughes  asked  Butler  why  he  had  broken 
open  her  house  on  the  21st.  Thereupon  he  called  her  many 
abusive  names,  being  attended  by  his  mob,  dragged  her  up  and 


126     EARLY  METHODISTS  UNDER  PERSECUTION 

down,  tore  her  clothes,  and  with  his  sword  stabbed  and  cut  both 
her  arms.  On  the  same  day  and  the  day  following  the  mob 
assaulted  the  house  of  Daniel  Flint  with  drawn  swords.  He 
believed  that  had  not  some  one  interfered,  he  would  have  been 
murdered. 

On  the  30th  the  mob  attacked  Mary  Fuller,  a  widow,  at 
her  shop,  and  threatened  her  life.  She  fled  from  them,  leaving 
her  goods  in  their  hands,  many  of  which  they  destroyed.  They 
also  assaulted  the  shop  of  Margaret  Trimmell,  bruised  her  arm 
with  a  club,  drew  their  swords  and  threatened  her  life,  cut  her 
goods,  threw  some  into  the  street,  carried  some  away,  and  threw 
dirt  and  stones  into  her  shop. 

The  Methodists,  finding  that  it  was  useless  to  attempt  to 
oppose  Butler  through  the  magistrates,  patiently  submitted  to 
suffer  whatever  he  and  his  mob  might  choose  to  inflict  upon  them 
till  the  time  for  the  court  to  convene.  They  hoped  through  this 
to  receive  relief.  Consequently,  twenty-eight  depositions  were 
drawn  up,  from  which  the  above  is  taken,  and  laid  before  the 
grand  jury,  August  19.  But  they  did  not  find  any  one  of  these 
bills.  Instead  of  this,  they  made  that  "memorable  presentment'* 
as  follows :  "We  find  and  present  Charles  Wesley  to  be  a  person 
of  ill  fame,  a  vagabond,  and  a  common  disturber  of  his  Majesty's 
peace;  and  we  pray  he  may  be  transported."  And  the  same 
presentment  was  found  against  James  Williams,  Robert  Swindle, 
Jonathan  Reeves,  James  Wheatley,  John  Larwood,  Joseph 
M'Auliff  (which  is  said  to  be  a  mistake  for  Joseph  Crownley), 
Charles  Skelton,  William  Tooker,  and  Daniel  Sullivan.  These 
were  all  preachers  except  Daniel  Sullivan,  who  was  a  respectable 
citizen.  His  crime  was  that  he  had  received  the  preachers  into 
his  house.^^ 

Butler  and  his  mob  were  now  in  high  spirits.  They  paraded 
the  streets  day  and  night,  "frequently  hallooing  as  they  went 
along,  'Five  pounds  for  a  Swaddler's  head!'"     Butler  declared 


"John  Wesley,  Journal,  August  19,  1749;  William  Myles,  Chronological 
History  of  Methodism,  pp.  68fl. 


VIOLENCE  IN  IRELAND  127 

to  them  all  that  "he  had  full  liberty  now  to  do  whatever  he 
would  even  to  murder,  if  he  pleased."  ^^ 

The  court  that  convened  at  Cork  on  October  5  produced 
another  "memorable  presentment" :  "We  find  and  present  John 
Horton  to  be  a  person  of  ill  fame,  a  vagabond,  and  a  common 
disturber  of  his  Majesty's  peace;  and  we  pray  that  he  may  be 
transported."  Complaint  was  made  that  this  presentment  was 
wholly  illegal,  and  it  was  dropped. 

Shortly  after  this  Butler  went  to  Dublin  and  tried  to  sing 
his  ballads  there,  but  having  little  success,  he  returned  to  Cork. 
In  January,  1750,  he  began  to  "scour  the  streets  again,"  pursuing 
the  Methodists  with  a  large  mob  at  his  heels,  who  were  "armed 
with  swords,  staves,  and  pistols."  Again  complaint  was  made  to 
the  mayor,  and  again  "the  riots  were  not  suppressed;  nay,  they 
not  only  continued  but  increased."  ^^ 

On  February  23  Butler  and  his  mob  assaulted  the  home  of 
William  Jewell,  a  clothier.  They  beat  his  wife  and  broke  the 
windows  of  his  house.  On  the  26th  the  mob  went  to  the  home 
of  Mary  Phillips,  whom  they  abused  "in  the  grossest  terms,"  and 
then  struck  her  a  blow  on  the  head,  which  stunned  her.  And  on 
the  28th  Elizabeth  Gardelet,  wife  of  a  soldier,  as  she  was  going 
out  of  her  house  was  assaulted  by  Butler  and  his  mob.  Butler 
struck  her  on  the  side  of  the  head  with  both  his  fists,  which 
knocked  her  against  a  wall.  He  then  pursued  her,  and  struck 
her  several  times  in  the  face.  In  her  efforts  to  escape  she  ran 
into  a  school  yard  for  shelter.  At  this  Butler  caught  hold  of 
her,  and  with  a  vile  epithet,  said,  "'You  stand  on  consecrated 
ground,'  and  threw  her  with  such  force  across  the  lane  that  she 
was  driven  against  the  opposite  wall.  .  .  .  When  she  had  re- 
covered herself  a  little  she  made  the  best  of  her  way  to  her 


^'John  Wesley,  Works,  Letter  to  Rev.  Mr.  Baily,  par.  12. 

'^Ibid.,  pars.  13,  14,  and  15. 

Note — Whitefield  received  news  on  January  3  that  Butler  was  again 
"making  havoc  of  the  people."  He  adds,  "I  have  been  with  some,  who  will  go 
to  the  Speaker  of  the  House  of  Commons  and  represent  the  case."  (George 
Whitefield,  Letter  to  the  Rev.  Mr.  C,  London,  January  3,  1750.) 


128     EARLY  METHODISTS  UNDER  PERSECUTION 

lodging" ;  but  Butler  "still  pursued,  and  overtook  her  as  she  was 
going  up  the  stairs.  .  .  .  He  struck  her  with  his  fist  on  the 
stomach,  which  stroke  knocked  her  down  backward,"  and,  "fall- 
ing with  the  small  of  her  back  against  the  edge  of  one  of  the 
stairs,  she  was  not  able  to  rise  again."  "Her  pains  immediately 
came  upon  her,  and  about  two  in  the  morning  she  miscarried."  ^* 

Depositions  to  the  above  facts  were  presented  to  the  grand 
jury  in  April,  but  they  did  not  find  cause  for  any  true  bill,  but 
they  found  a  bill  against  Daniel  Sullivan,  Jr.,  for  discharging  a 
pistol  without  a  ball  over  the  heads  of  the  rioters  while  they  were 
pelting  him  with  stones.^^ 

At  the  session  of  this  court  the  Methodists  appeared  who  had 
previously  been  indicted  as  vagabonds.  "The  preachers  assembled 
at  the  house  of  Mr.  Jones,  and  went  from  thence  in  a  body  to  the 
court,  accompanied  by  Mr.  Jones  and  other  reputable  inhabitants. 
His  Majesty's  judge  behaved  as  became  him.  He  inquired  where 
were  the  persons  presented"  as  vagabonds.  "On  their  being 
pointed  out  to  him,  he  was  for  some  time  visibly  agitated,  and 
unable  to  proceed.  He  at  length  called  for  the  evidence,  on 
which  Butler  appeared."  ^^  "The  judge,  looking  at  him  with  a 
suspicious  eye,  asked  what  his  calling  was.  The  worthless  fellow 
hung  down  his  head  and  sheepishly  replied,  T  sing  ballads,  my 
lord.'  ^'^  The  judge  lifted  up  his  hands  in  surprise,  and  said,  'Here 
are  six  gentlemen,  indicted  as  vagabonds,  and  the  first  accuser 
is  a  vagabond  by  profession.'  A  second  witness,  being  called, 
was  asked  the  same  question.     He  impudently  answered,  T  am 


^*John  Wesley,  Works,  Letter  to  Rev.  Mr.  Baily,  par.  15;  also  John 
Wesley,  Journal,  April  14,   1750. 

'■^Ibid.,  par.  16. 

^"Ibid.,  par.  17;  also  Coke  and  Moore,  Life  of  John  Wesley,  pp.  293ff. 

^"NoTE — In  the  early  part  of  June,  1750,  Butler  was  in  Waterford  raising 
disturbances.  (John  Wesley,  Journal,  June  13,  1750.)  Here  he  found  others 
as  brutal  as  himself.  In  a  brawl  with  some  of  these  Butler  received  injuries, 
that  cost  him  his  right  arm.  Being  thus  disabled,  the  poor,  deluded  fellow 
dragged  out  the  remainder  of  his  life  in  extreme  misery.  (William  Smith, 
History  of  Methodism  in  Ireland,  p.  34.)  He  fled  to  Dublin,  and  Mr.  Taylor, 
while  there,  was  informed  that  "the  Methodists  supported  him,  or  he  might 
have  famished."     (Methodist  Magazine,  1812,  p.  27  or  45.) 


VIOLENCE  IN  IRELAND  129 

an  anti-swaddler,  my  lord.'  The  judge  resented  the  insolence, 
and  ordered  the  buffoon  out  of  court."  He  declared  that  it 
was  an  insult  to  the  court  to  bring  such  a  case  before  him,  and 
dismissed  the  accused.^^ 

After  this  it  was  supposed  that  there  would  be  no  more  dis- 
turbances at  Cork.  However,  Wesley  was  not  so  sure  that  the 
spirit  of  persecution  could  thus  easily  be  quieted.  He  soon  had 
occasion  to  learn  that  he  had  rightly  judged.  On  May  19  he 
was  again  in  Cork  as  the  guest  of  Alderman  Pembrock.  The 
next  morning,  which  was  Sunday,  understanding  that  the  house 
where  preaching  was  generally  held  would  not  contain  the  people 
that  would  want  to  hear  him,  he  preached  in  the  open  without 
disturbance.  He  intended  to  preach  here  again  at  five,  but  there 
were  rumors  of  opposition  by  the  mayor,  which  was  confirmed 
by  two  messengers,  whom  he  sent  to  ask  the  mayor's  consent.^^ 
Consequently  soon  after  five  he  began  preaching  in  the  house. 
While  he  was  preaching  the  mayor's  drummers  and  sergeants 
went  with  a  mob  to  the  preaching  house  and  drummed  till  the 
end  of  the  service.  When  Wesley  left  the  house  he  was  immedi- 
ately surrounded  by  the  mob.  He  asked  one  of  the  sergeants  to 
protect  him,  but  received  the  reply,  "Sir,  I  have  no  orders  to  do 
that."  He  escaped  without  injury,  but  "many  of  the  congre- 
gation were  roughly  handled,  particularly  Mr.  Jones,  who  was 
covered  with  dirt,  and  escaped  with  his  life  almost  by  miracle." 
The  mob  then  carried  out  the  seats  and  benches,  doors  and 
window  and  window  frames,  tore  up  the  floor — indeed,  all  the 
woodwork  that  remained.  Part  of  this  they  carried  off  for  their 
own  use  and  the  rest  they  burned  in  the  street.**^ 

The  next  day  "from  three  in  the  afternoon  till  after  seven 
the  mob  of  Cork  marched  in  grand  procession,"  and  burned 
Wesley  in  effigy.  On  Tuesday  "the  mob  and  drummers  were 
moving  again  between  three  and  four  in  the  morning."  That 
evening  they  attacked  Mr.  Stockdale's  house  and  broke  all  the 


^^Tyerman,  Life  and  Times  of  John  Wesley,  vol.  ii,  p.  40. 
^^John  Wesley,  Works,  Letter  to  the  Rev.  Mr.  Baily,  par.  18. 
^'Ibid.,  par.  20. 


I30     EARLY  METHODISTS  UNDER  PERSECUTION 

windows  and  most  of  the  window  frames.  The  next  day  they 
broke  down  the  boards  that  he  had  nailed  up  at  his  windows, 
destroyed  what  frames  and  shutters  remained,  and  damaged  a 
considerable  part  of  his  goods.^^  On  Friday  and  Saturday,  as 
had  occurred  for  several  days,  "one  Roger  O'Ferrall  fixed  up 
an  advertisement  at  the  public  Exchange,  that  he  was  ready  to 
head  any  mob  in  order  to  pull  down  any  house  that  should  dare 
to  harbor  a  Swaddler."  On  the  30th  Wesley  was  back  in  Cork 
again,  and  preached  to  the  soldiers  at  the  Barracks.  After  the 
sermon  the  soldiers  conducted  him  to  his  lodgings  at  Alderman 
Pembrock's,  the  mob  not  molesting.*^ 

Wesley  summarizes  these  persecutions  at  Cork  as  follows : 
Do  not  "continue  to  put  persecution  in  the  place  of  reason;  either 
private  persecution,  stirring  up  husbands  to  threaten  or  beat 
their  wives,  parents  their  children,  masters  their  servants ;  gentle- 
men to  ruin  their  tenants,  laborers,  or  tradesmen  by  turning  them 
out  of  their  farms  or  cottages,  employing  or  buying  of  them  no 
more  because  they  worship  God  according  to  their  own  con- 
science ;  or  open,  barefaced,  noonday,  Cork  persecution,  breaking 
open  the  houses  of  his  Majesty's  Protestant  subjects,  destroying 
their  goods,  spoiling  or  tearing  the  very  clothes  from  their  backs ; 
striking,  bruising,  wounding,  murdering  them  in  the  streets; 
dragging  them  through  the  mire  without  any  regard  to  age  or 
sex:  not  sparing  even  those  of  tender  years;  no,  nor  women, 
though  great  with  child ;  but,  with  more  than  Pagan  or  Moham- 
medan barbarity,  destroying  infants  that  were  yet  unborn."  ^^ 

All  this  suffering  could  have  been  avoided  simply  by  re- 
nouncing Methodism  and  their  faith  in  the  saving  grace  of  God 
through  Jesus  Christ.  But  this  they  steadfastly  refused  to  do, 
choosing  rather  to  suffer  persecution  than  to  offend  their  con- 
sciences, or  to  neglect  what  they  firmly  believed  to  be  the  way 
of  life,  and  for  the  good  of  mankind.^'* 


^^ohn  Wesley,  Works,  Letter  to  the  Rev.  Mr.  Baily,  pars.  21  and  22. 

*"Ibid.,  par,  22. 

"Ibid.,  part  iii,  par.  13. 

"Ibid.,  part  i,  par,  4. 


VIOLENCE  IN  IRELAND  131 

At  Waterford,  in  1750,  a  mob  pursued  the  Methodists  to 
their  own  doors,  and  pelted  them  with  dirt  and  stones.*^  Again, 
in  1773,  a  mob  of  CathoHcs  assauUed  the  Methodists  while  in 
one  of  their  meetings.  They  knocked  down  John  Christian  and 
several  more,  who  endeavored  to  quiet  them.  But  officers  inter- 
fered, so  that  in  the  end  the  rioters  suffered  more  than  the 
Methodists.^^ 

In  the  vicinity  of  Sidare  and  Knockmanoul  lived  a  barbarous 
youth  who  was  fond  of  violence.  He  became  the  leader  in  his 
neighborhood  of  the  persecutors  of  the  Methodists  "and  cruelly 
maltreated  all  who  came  within  his  reach,  not  sparing  even  his 
aged  mother,  whom  he  dragged  out  of  one  of  the  meetings." 
He  beat  all  who  dared  to  interfere  with  his  brutality.  During  a 
service  at  Knockmanoul,  in  1768,  this  youth  "collected  a  mob 
of  about  one  hundred  persons,  called  loudly  for  his  mother  and 
sisters,  and  began  to  belabor  those  about  the  door,  breaking  the 
jawbone  of  George  Magee."  This  led  to  resistance  which  put  the 
cowardly  barbarian  and  his  mob  to  flight.  At  Sidare,  in  1771, 
this  young  man  broke  into  the  house  of  Mr.  Armstrong,  where 
a  prayer-meeting  was  in  progress.  He  struck  several  with  a 
loaded  whip,  which  he  carried.  Miss  Nancy  Armstrong,  how- 
ever, was  his  chief  object  of  attack,  for  he  accused  her  of  making 
his  sister  a  Methodist.^'^  He  struck  her  a  blow  on  the  temple 
with  his  whip,  which  rendered  her  senseless  for  several  hours. 
Wesley  thought  that  he  intended  to  kill  her.  From  the  effects 
of  that  blow  she  never  fully  recovered. ^^ 

The  Methodists  soon  observed  the  cowardice  of  this  youth, 
and  determined  to  put  an  end  to  his  outrages.  Hence  William 
Little,  a  preacher,  went  to  him  and  told  him  that  unless  he 
promised  to  change  his  course,  he  would  give  him  a  good  thrash- 
ing.   He  not  only  ceased  himself  to  molest,  but  used  his  influence 


"John  Wesley,  Journal,  June  15,  1750. 

^''Ibid.,  April  24,  1773. 

■"C  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  pp.  2i7ff. 

*'Ibid. ;  also  John  Wesley,  Journal,  July  7,  1771. 


132     EARLY  METHODISTS  UNDER  PERSECUTION 

now  to  check  other  disturbers.     Thus  peace  was  restored  from 
this  mob.'*^ 

But  opposition  arose  in  another  quarter.  "Several  of  the 
younger  members  of  the  Henderson  family,  at  Drumbulcan, 
having  become  Methodists,  were  very  harshly  treated  by  their 
parents.  They  were  locked  up  in  their  rooms,  received  but  little 
food,  and  were  severely  beaten,  yet  persisted  in  attending  the 
services.  Miss  Henderson  was  obliged  to  leave  home  for  a 
time,  and  retire  to  the  house  of  Mr.  Little,  near  Florence  Court. 
Her  father  brought  a  clergyman  to  reason  with  her,  who  failed 
to  move  the  young  convert."  Then  the  parents  tried  to  drive  out 
of  the  community  the  two  preachers  who  were  there,  but  this 
also  failed.  Finally,  however,  "Miss  Henderson's  family  were 
induced  to  attend  the  preaching  of  the  word.  Several,  if  not  all, 
were  brought  into  the  society,  and  she  had  the  heartfelt  satis- 
faction of  seeing  them  walk  in  the  ways  of  the  Lord."  ^** 

Enniskillen  and  vicinity  were  also  the  scene  of  bitter  perse- 
cution. In  1773  Wesley  in  company  with  several  friends  passed 
through  the  town.  For  the  sake  of  safety  they  separated  into 
groups.  Wesley  escaped  without  injury,  but  some  of  his  friends 
were  not  so  fortunate.  John  Smith  received  "a  shower  of  dirt 
and  stones,"  which  left  him  "pretty  much  daubed  and  bruised."  ^^ 

At  Roosky  Wesley  received  an  account  of  the  suffering  of 
some  of  his  people  at  Achalun,  a  village  six  or  seven  miles  from 
Enniskillen.  While  they  were  singing  a  hymn  in  a  private  house 
a  large  mob  assembled,  six  of  whom  rushed  into  the  house, 
armed  with  clubs,  and  fell  upon  the  people.  They  were  thrust 
out  and  the  door  fastened.  Whereupon  they  broke  every  pane 
of  glass  in  the  windows,  and  threw  in  a  large  quantity  of  stones. 
They  then  broke  through  a  weak  part  of  the  wall,  and  hauled  out 
both  men  and  women,  whom  they  beat  without  mercy. ^^ 

The  ]\Iethodists  secured  warrants  for  the  arrest  of  six  of 


°C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  pp.  2i7ff. 

"Ibid.,  p.  218. 

^John  Wesley,  Journal,  Alay  24,  1773. 

"Ibid. 


VIOLENCE  IN  IRELAND  133 

the  rioters,  but  the  constable  would  not  take  them,  and  shortly 
after  the  grand  jury  threw  out  all  the  bills.  After  this  a  Meth- 
odist preacher  could  not  pass  through  the  Protestant  town  of 
Enniskillen  without  endangering  his  life.^^ 

In  time,  however,  all  this  bitterness  passed  away.  In  1787 
Wesley  preached  in  the  market  house  at  Enniskillen,  "formerly 
a  den  of  lions,"  but  now  the  people  "flocked  together  from  every 
part  and  were  all  attention."  ^^ 

At  Tonyloman  two  members  of  the  society  were  so  severely 
beaten  that  they  died  from  the  effects.  This,  however,  attracted 
public  attention,  and  the  perpetrators  of  the  outrage  were  arrested 
at  the  instigation  of  the  local  magistrate.^^ 

The  above  are  a  few  examples  of  what  those  of  Ireland 
suffered  who  desired  to  cast  in  their  lots  with  the  Methodists. 
Crookshank  adds:  "Almost  every  hand  was  lifted  against  the 
Methodists.  The  aristocracy  opposed  them ;  the  clergy  both  in  and 
out  of  the  pulpit  railed  at  them ;  and  the  magistrates,  in  general, 
not  only  denied  them  a  hearing  but  in  some  instances  were  amongst 
their  most  bitter  persecutors.  The  bonds  of  friendship  were  sev- 
ered ;  family  ties  broken,  and  young  men  and  women  driven  from 
the  homes  of  their  fathers  to  seek  shelter  elsewhere.  The  preachers 
especially  were  the  objects  of  hatred  and  malignity.  In  some 
instances,  brave  men  armed  with  guns  and  bayonets,  and  carrying 
a  supply  of  provisions,  escorted  the  servants  of  God  traveling 
byroads  in  order  to  escape  attacks  from  lawless  mobs.  Mr.  G. 
Irwin,  of  Magheralough,  and  others,  often  thus  acted  as  a  body- 
guard to  the  itinerants."  ^^ 

All  this  they  endured  for  the  sake  of  what  they  steadfastly 
believed.  If  they  had  chosen  to  forsake  their  faith  and  the  pure 
lives  which  they  lived,  and  had  given  themselves  to  blasphemy, 
drunkenness,  adultery,  obscenity,  low  and  vulgar  jests,  and  all 
manner  of  vileness,  not  a  hand  would  have  been  lifted  against 


^'C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  p.  271. 
"John  Wesley,  Journal,  May  30,  1787. 

'^C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  p.  268. 
"'Ibid.,  vol.  i,  p.  268. 


134     EARLY  METHODISTS  UNDER  PERSECUTION 

them.^'^  But  they  determined  in  their  hearts  to  live  pure  lives, 
and  to  teach  to  others  the  gospel  that  had  led  themselves  to 
forsake  impurity  and  obscenity,  and  to  seek  the  pure  and  the 
good.  And  they  counted  not  their  lives  dear  to  themselves,  pro- 
vided they  could  thus  live  nobly,  and  persuade  others  to  imitate 
their  examples.     Hence  they  suffered. 


'C.  H.  Crookshank,  History  of  Methodism  in  Ireland,  vol.  i,  p.  267. 


CHAPTER  IX 
THE  PRESS  GANGS 

In  England  the  eighteenth  century  was  a  period  of  unrest 
and  turbulence.  The  centur}^  began  with  danger  from  the  Pre- 
tender. In  1688,  by  the  consent  and  solicitation  of  the  people, 
William  and  Mary  came  over  from  Holland  and  ascended  the 
English  throne,  while  King  James,  forsaken  even  by  his  own 
daughters,  fled  to  France.  He,  however,  still  claimed  the  throne. 
He  died  in  1701,  and  his  claim,  therefore,  descended  to  his  son, 
James  Edward.  In  171 5,  being  supported  by  France,  James 
Edward  made  an  attempt  by  force  of  arms  to  seize  the  throne. 
This  insurrection  was  speedily  suppressed,  but  the  support  of 
France  made  the  claims  of  the  Pretender  a  real  menace.  And, 
if  at  a  later  time,  the  old  Pretender,  as  James  Edward  came  to  be 
called,  seemed  to  become  less  a  source  of  unrest,  his  son,  Charles 
Edward,  who  came  to  be  known  as  the  young  Pretender,  was 
more  determined  and  active.  For  several  years  there  were 
rumors  of  another  effort  to  seize  the  throne,  and  a  corresponding 
fear.  These  suspicions  were  realized  on  August  2,  1745,  when 
Charles  landed  on  the  Scottish  coast,  and  called  the  Jacobites  to 
his  standard.  He  was  not  defeated  till  April  27,  1746,  but  then 
made  good  his  escape  back  to  France,  from  whence  he  con- 
tinued his  efforts  to  foment  an  uprising  in  favor  of  the  Catholic 
Stuarts. 

This  dread  of  the  Pretender,  together  with  continental  strug- 
gles, made  necessary  a  large  army,  and  the  magistrates  were 
enforcing  a  law,  passed  in  1706  (4  &  5  Anne,  cap.  21 ),  "  'for  the 
better  recruiting  Her  Majesty's  Army  and  Marines,'  which  gave 
the  power  to  justices,  assisted  by  their  subordinates,  'to  raise  and 
levy  such  able-bodied  men,  as  have  not  any  lawful  calling  or 

135 


136     EARLY  METHODISTS  UNDER  PERSECUTION 

employment  or  visible  means  for  their  maintenance  and  liveli- 
hood, to  serve  as  soldiers.'  "  ^ 

Moreover,  this  danger  of  the  Pretender  intensified  the  feel- 
ing against  the  Methodists,  for  they  were  falsely  accused  of 
being  disloyal.  It  v^as  published  all  over  the  land  that  Wesley 
was  a  popish  emissary  in  disguise,  and  a  secret  supporter  of  the 
Pretender.  He  tells  us  at  Saint  Ives,  Cornwall,  it  was  vehemently 
asserted  of  him  that  he  had  taken  the  Pretender  with  him  in  the 
previous  autumn  as  a  Methodist  preacher  under  the  name  of 
John  Downes.^  Doubtless  masses  of  the  common  people,  and 
perhaps  some  of  the  higher  classes,  believed  these  idle  tales.  At 
any  rate,  these  were  turbulent  times  for  the  Methodists.  "Knock 
their  brains  out";  "Press  them  for  soldiers,"  were  the  common 
cries. 

Another  reason  for  the  earnest  desire  on  the  part  of  some  to 
rid  the  country  of  these  men  was  greed.  John  Nelson  declares 
that  "several  ale-house  keepers  cursed  me  to  my  face,  and  told 
me  that  I  ought  to  be  transported,  for  I  preached  so  much  hell 
and  damnation  that  I  terrified  the  people  so  that  they  durst  not 
spend  sixpence  with  a  neighbor"  for  intoxicants,^  and  Southey 
says  that  the  ale-house  keepers  proposed  that  "John  should  be 
pressed  for  a  soldier,  for  as  fast  as  he  made  converts,  they  lost 
customers."^ 

Southey  hints  at  a  third  reason,  which  seems  to  have  been  a 
factor  in  all  the  persecutions.  He  says,  "The  vicar  of  Birstal, 
which  [place]  was  John  Nelson's  home  and  headquarters,  thought 
it  justifiable  to  rid  the  parish  by  any  means  of  a  man,  who 
preached  with  more  zeal  and  more  effect  than  himself."  ^  What- 
ever the  cause  or  causes,  beginning  in  1744,  press  gangs  were 


^John  Ashton,  Social  Life  in  Reign  of  Queen  Anne,  p.  401. 

This  forcing  men  into  military  service  was  called  "pressing." 

^John  Wesley,  Journal,  April  16,  1744. 

'Charles  Wesley,  Journal,  July  18.  1746;  also  John  Nelson,  Journal,  p.  94. 

*Robt.  Southey,  Life  of  John  Wesley,  vol.  ii,  p.  ZT,  also  John  Nelson, 
Journal,  pp.  104  and  109. 

'^Robt.  Southey,  Life  of  John  Wesley,  vol.  ii,  p.  2>T,  also  John  Nelson, 
Journal,  p.  104. 


THE  PRESS  GANGS  137 

on  the  track  of  the  Methodist  preachers  and  of  the  Methodist 
people.  Their  opponents  beheved  that,  if  they  could  rid  the 
country  by  any  means  of  the  preachers,  Methodism  would  perish. 
Hence  the  vigor  with  which  they  sought  the  leaders. 

The  first  dated  notice  of  these  press-warrants  against  the 
Methodists  is  from  Charles  Wesley,  who  says  that  in  March 
magistrates  threatened  "to  take  Daniel  Sant,  an  industrious 
founder  with  four  children,  whose  only  crime  is  that  he  suffers 
the  poor  people  to  pray  in  his  house."  ^ 

In  April  the  Rev.  Mr.  Graves  was  pressed  at  Saint  Just, 
and  sent  on  board  a  man-of-war,  and  several  of  the  people, 
"who  were  quiet,  industrious  men,"  were  pressed  by  the  same 
w^arrant  "and  taken  away  from  their  work,  and  wives  and  fami- 
lies." "^  In  July  a  poor  baker's  boy  "was  taken  by  his  uncle, 
dragged  away  to  prison.  They  kept  him  a  week,  and  then 
brought  him  before  the  commissioners,  who  could  find  no  cause 
to  punish  or  detain  him,"  so  he  was  released.^ 

James  Everett  says  that  "the  societies  for  a  considerable 
distance  round  Sheffield  were  thrown  into  the  greatest  alarm  in 
the  month  of  May."  Mr.  John  Downes  was  pressed,  and  for 
the  better  security  of  his  person  was  thrown  into  Lincoln  gaol.^ 
Mr.  Downes  was  taken  at  Epworth.  He  was  the  man  whom  the 
people  of  Cornwall  suspected  to  be  the  Pretender.  On  May  14 
Wesley  preached  at  Epworth,  and  the  constable  who  took  Mr. 
Downes  was  in  his  congregation.^*^  Mr.  Downes  was  released 
either  the  latter  part  of  May  or  early  in  June.^^ 

The  case  of  John  Nelson  is  most  widely  known,  for  he 
wrote  quite  a  full  account  of  his  experience,  and  published  it  some 
twenty  years  or  more  later  in  his  Journal.  Robert  Southey, 
poet  laureate  of  England,  as  he  studied  the  circumstances  of  the 


'Charles  Wesley,  Journal,  March  19,  1744. 

'John  Wesley,  Works,  Account  of  Samuel  Kitchens,  par.  2;  also  History 
of  Methodist  People,  par.  28. 

'Charles  Wesley,  Journal,  July  13,  1744. 
*James  Everett,  History  of  Methodism  in  Sheffield,  p.  48. 
"John  Wesley,  Journal,  May  14,  1744. 
"Charles  Wesley,  Journal,  June  6,  1744. 


138     EARLY  METHODISTS  UNDER  PERSECUTION 

impressment,  and  the  spirit  of  the  man,   declared  that  "Jo^^ 
Nelson  had  as  high  a  spirit  and  as  brave  a  heart  as  ever  English- 
man was  blessed  with."  ^^     Surely  in  every  respect  Mr.  Nelson 
showed  himself  as  noble  as  his  persecutors  were  base,  and  he 
was  more  than  a  match  for  them  all  in  courage  and  controversy. 
Mr.  Nelson  had  been  away  on  a  preaching  trip,  and  upon 
his  return  home  was  told  that  they  were  going  to  press  men  for 
the  King's  service,  and  that  "several  of  the  ale-house  keepers  and 
clergy  had  agreed  to  press"  him  for  one.^^    A  little  later  as  he  was 
at  work  a  man  went  to  him  and  said  that  "he  had  called  at  a 
public  house  for  a  pint  of  ale,  a  little  way  from  Birstal,  and  he 
heard  the  landlord  offer  to  lay  five  pounds  with  some  that  were 
drinking  that  John  Nelson  would  be  sent  for  a  soldier  before 
ten  days  were  passed."     The  man  said  to  him,  "I  would  have 
you  take  care,  for  evil  is  determined  against  you."     Mr.  Nelson 
replied,  "I  am  not  my  own,  but  the  Lord's;  he  that  lays  hands  on 
me  will  burn  his  own  fingers,  and  God  will  deliver  me  after  he 
hath  tried  me."  ^*     Wherever  he  went  to  preach  for  ten  days 
together  he  was  told  that  the  constables  had  orders  to  press  him. 
He  himself  now  felt  that  trouble  was  brewing.     At  night  as  he 
was  going  to  a  neighboring  town  to  preach,  he  was  met  by  one 
who  told  him  that  the  parson  and  ale-house  keepers  had  agreed 
to  press  him  that  night  and  to  send  him  away  the  next  morning ; 
for  the  commissioners  were  to  sit  at  Halifax,  and  they  would 
dispatch  him  before  he  could  get  anyone  to  appear  in  his  behalf. 
She  said,  "I  would  have  you  turn  back,  for  there  is  one  ale-house 
keeper  that  swears  he  will  press  you,  if  his  arm  rots  from  his 
shoulder."    Mr.  Nelson  replied,  "I  cannot  fear,  for  God  is  on  my 
side,  and  his  word  has  added  strength  to  my  soul  this  day;  and 
if  I  fall  into  the  hands  of  wicked  men,  God  shall  be  glorified 
thereby,  and  when  he  hath  proved  me  in  the  furnace,  he  will 
bring  me  forth  as  gold."    Therefore  he  went  on  and  preached  to 


''Robt.  Southey,  Life  of  John  Wesley,  vol.  ii,  p.  38. 
"John  Nelson,  Journal,  pp.  I04ff.     The  rest  of  the  narrative  is  taken 
from  this  source  except  where  otherwise  indicated. 
"Ibid.,  p.  107. 


THE  PRESS  GANGS  139 

a  well-behaved  congregation  according  to  his  appointment.^^ 
When  he  had  concluded  his  discourse,  Joseph  Gibson,  a  con- 
stable's deputy,  and  an  ale-house  keeper,  who  found  his  craft  in 
danger,  pressed  him  for  a  soldier.  This  was  on  Alay  4,  1744. 
Mr.  Nelson  asked  by  whose  order.  "He  said,  several  of  the  in- 
habitants of  the  town,  who  did  not  like  so  much  preaching"; 
and,  says  Nelson,  "by  his  own  talk  it  appeared  they  were  those 
of  his  own  craft,  and  the  clergyman,  who  had  agreed  together."  ^^' 

Mr.  Nelson  says,  "He  caused  me  to  go  to  the  White  Hart, 
whither  Mr.  Charlesworth  and  Mr.  Holmes,  of  Sikehouse,  and 
several  more  went  with  us,  and  Mr.  Charlesworth  offered  five 
hundred  pounds  bail  for  me  till  the  next  day,  but  no  bail  was  to 
be  taken  for  a  Methodist,  so  called."  Consequently,  Mr.  Nelson 
was  taken  to  the  constable's  house,  where  he  was  kept  ten  hours 
before  the  warrant  arrived.  Here  he  and  his  friends  sang  a 
hymn,  prayed  together,  and  parted. 

The  next  morning  he  went  to  Birstal  to  his  own  home  and 
changed  his  clothes,  then  was  taken  to  Halifax.  He  was  taken 
before  the  commissioners,  and  as  soon  as  they  saw  him  they 
smiled  at  one  another.  They  ordered  the  doorkeeper  not  to  let 
anyone  in,  but  a  friend,  Mr.  Thomas  Brooks,  got  in,  and  they 
said,  "That  is  one  of  his  converts."  They  called  Joseph  Gibson 
and  asked,  "How  many  men  have  you  brought?"  He  said, 
"One."  "Well,  and  what  have  you  against  him?"  "'Why, 
gentlemen,'  said  he,  T  have  nothing  to  say  against  him,  but  he 
preaches  to  the  people,  and  some  of  our  townsmen  do  not  like 
so  much  preaching.'  "  At  this  the  commissioners  laughed,  and 
one  of  them  said  that  Mr.  Nelson  was  fit  to  go  for  a  soldier, 
where  he  might  have  preaching  enough.  Mr.  Nelson  said,  "Sir, 
you  ought  not  to  swear."  He  replied,  "Well,  you  have  no  license 
to  preach,  and  you  shall  go  for  a  soldier."  Mr.  Nelson  answered, 
"Sir,  I  have  surely  as  much  right  to  preach  as  you  have  to  swear." 


"John  Nelson,  Journal,  pp.  loSfif. 

"Ibid.,  pp.  logff. ;  John  Wesley,  Journal,  May  15,  1744;  Charles  Wesley, 
Journal,  May  14,  1744. 


140     EARLY  METHODISTS  UNDER  PERSECUTION 

The  commissioner  said  to  an  officer  present,  "Captain,  is  he  fit 
for  you?"     "Yes,"  said  the  captain.     "Then  take  him  away."  ^^ 

Mr.  Nelson  protested  that  there  were  present  several  of  his 
neighbors ;  that  the  commissioners  ought  to  give  him  the  liberty 
of  another  man,  and  to  hear  from  these  neighbors  whether  he 
was  such  a  man  as  the  warrant  mentioned.  They  replied,  "Here 
is  your  minister,  one  of  the  commissioners,  and  he  has  told  us 
your  character,  and  we  will  hear  no  more." 

Then  Mr.  Brooks  laid  a  petition  before  them,  sent  to  Mr. 
Nelson  by  "several  neighboring  gentlemen,  which  testified  that 
I  had  done  no  evil,  but  had  behaved  myself  well  in  my  neighbor- 
hood, and  had  always  maintained  my  family  very  well,  and  they 
desired  them  to  set  me  at  liberty."  Mr.  Brooks  said,  "Gentlemen, 
you  see  he  is  not  such  a  man  as  is  mentioned  in  the  warrant." 
They  commanded  Mr.  Brooks  to  hold  his  peace,  and  the  minister 
falsely  accused  him  of  living  with  a  woman  of  "the  worst  char- 
acter in  our  town."  ^^ 

Upon  this  Mr.  Nelson  said,  "Gentlemen,  I  see  there  is  neither 
law  nor  justice  for  a  man  that  is  called  a  Methodist;  but  all  is 
lawful  that  is  done  against  me.  I  pray  God  forgive  you,  for  you 
know  not  what  you  do."  They  replied,  "Surely  your  minister 
must  be  a  better  judge  of  you  than  any  other  man,  and  he  has 
told  us  enough  of  you  and  your  preaching."    Mr.  Nelson  asked: 

"Mr.  C ,  what  do  you  know  of  me  that  is  evil !    Whom  have 

I  defrauded!  Or  where  have  I  contracted  a  debt  that  I  cannot 
pay?"  He  said,  "You  have  no  visible  way  of  getting  your  living." 
"I  answered,  *I  am  as  able  to  get  my  living  with  my  hands  as  any 
man  of  my  trade  in  England  is,  and  you  know  it;  and  had  I  not 
been  at  work  yesterday,  and  all  the  week  before.' "  To  this  the 
commissioners  did  not  reply,  but  ordered  the  captain  to  take 
him  away. 

Afterward  several  others  were  taken  before  the  commis- 
sioners.   Three  were  condemned  to  go  with  Mr.  Nelson,  and  four 


"John  Nelson,  Journal,  pp.  iioff. 
"Ibid.,  p.  III. 


THE  PRESS  GANGS  141 

or  five  were  acquitted.  These,  however,  all  had  their  neighbors 
to  speak  for  them. 

The  prisoners  were  then  guarded  to  Halifax,  where  the 
keeper  would  not  allow  them  to  be  put  into  his  jail,  so  they  were 
sent  to  the  officer's  headquarters.  Here  friends  went  to  Mr. 
Nelson  and  sympathized  with  him  as  brothers.  ^^ 

At  six  that  evening  they  left  Halifax,  and  when  they  reached 
Bradford  the  captain  "went  and  fetched  the  keeper  of  the  dun- 
geon; and  said,  'Take  this  man,  and  put  him  into  the  dungeon; 
and  take  this  other  along  with  you.'  (A  poor  harmless  man, 
all  the  clothes  upon  whose  back  were  not  worth  one  shilling: 
neither  did  they  lay  any  thing  to  his  charge,  when  he  was  ordered 
for  a  soldier.)" 

When  they  reached  the  door  of  the  dungeon  a  soldier  "went 
to  the  captain  and  said,  'Sir,  if  you  will  give  me  charge  over  Mr. 
Nelson,  my  life  for  his,  he  shall  be  forthcoming  in  the  morning.' 
But  the  captain  threatened  to  break  his  head,  if  he  spoke  about 
me  any  more."  ^^ 

The  captain  passed  by  them  before  they  went  down  into  the 
dungeon,  and  Mr.  Nelson  asked:  "Sir,  what  have  I  done  that  I 
must  go  to  the  dungeon?  If  you  are  afraid  of  me  that  I  should 
run  away,  set  a  guard  over  me  in  a  room,  and  I  will  pay  them." 
The  captain  replied,  "My  order  is  to  put  you  in  the  dungeon." 
This  dungeon,  says  Nelson,  "stunk  worse  that  a  hog-sty,  or  little 
house,  by  reason  of  the  blood  and  filth  which  sink  from  the 
butchers  who  kill  over  it." 

That  night  a  citizen  of  Bradford  went  to  the  dungeon,  and 
though  he  was  an  enemy  of  the  Methodists,  "when  he  smelt  the 
ill  savor  of  the  place,  he  said,  'Humanity  moves  me.'  He  went 
away  directly  and  about  eleven  came  again,  and  said,  T  will 
assure  you  I  am  not  in  your  way  of  thinking,  but  for  all  that,  I 
have  been  with  your  captain,  and  offered  ten  pounds  bail  for 
you,  and  myself  as  a  prisoner,  if  he  would  let  you  lie  in  a  bed  but 


^*John  Nelson,  Journal,  p.  114. 
^''Ibid.,  pp.  ii5£f. 


142     EARLY  METHODISTS  UNDER  PERSECUTION 

all  in  vain,  for  I  can  get  nothing  of  him  but  bad  words.  If  a 
justice  were  in  town,  I  would  have  gone  to  him,  and  would  soon 
have  fetched  you  out,  but  since  it  is  as  it  is,  I  pray  God  plead 
your  cause.' " 

All  that  day  Mr.  Nelson  had  had  neither  food  nor  drink, 
except  a  little  tea  in  the  morning.  Before  going  into  the  dungeon 
he  desired  a  little  water,  but  this  the  captain  refused  him.  In 
the  evening,  about  ten  o'clock,  several  of  the  people  went  to  the 
dungeon  with  candles  and  food  and  water,  which  they  gave  to 
him  through  a  hole  in  the  door.  They  also  took  food  for  the 
poor  man,  who  was  his  companion.  Had  it  not  been  for  their 
kindness,  he  would  have  suffered  hunger,  for  as  soon  as  the  two 
men  were  locked  up,  the  officers  went  their  way,  and  took  no 
more  thought  of  them,  leaving  them  without  so  much  as  a  stone 
upon  which  to  sit.  When  Mr.  Nelson  had  refreshed  himself 
with  food  and  water,  he  gave  thanks  to  God,  and  he  and  his 
company  spent  "almost  all  night"  singing  hymns;  they  without 
and  he  within. 

At  four  o'clock  in  the  morning  his  wife,  who  had  journeyed 
from  Birstal,  and  several  others  reached  the  dungeon.  They 
talked  with  him  through  the  hole  in  the  door.  His  wife,  who 
had  two  children  at  home,  and  soon  expected  a  third,  said  to  him, 
"Fear  not;  the  cause  is  God's  for  which  you  are  here,  and  he 
will  plead  it  himself.  Therefore,  be  not  concerned  about  me  and 
the  children,  for  he  that  feeds  the  young  ravens  will  be  mindful 
of  us."  21 

At  five  o'clock  he  was  taken  out,  and  the  prisoners  were 
guarded  as  they  marched  to  Leeds,  which  they  reached  about 
ten  o'clock.  Just  as  church  began,  the  others  were  ordered  to  the 
ale-house,^^  but  Mr.  Nelson  was  guarded  to  jail.  Hundreds  of 
people  stood  in  the  street  to  look  at  him  through  the  iron  grate, 
and,  he  says,  were  ready  to  fight  about  him.  Several  offered 
bail,  and  Mr.  Nelson  was  told  that  one  hundred  pounds,  which 


"John  Nelson,  Journal,  p.  117. 
"Ibid.,  pp.  ii8ff. 


THE  PRESS  GANGS  143 

was  offered  by  a  stranger,  was  refused.  Here  the  jailer  was 
civil.  At  night  about  one  hundred  of  his  friends  visited  him 
in  the  jail.  They  sung  a  hymn  and  prayed.  Mr.  Nelson 
gave  an  exhortation,  and  they  parted.  A  friend,  not  willing 
that  he  should  lie  on  stinking  straw,  sent  a  bed  to  the  jail  for 
him. 

At  five  o'clock  the  next  morning  he  was  let  out  again,  and 
shortly  afterward  they  started  on  their  march  toward  York. 
Many  of  his  friends  went  with  him  for  about  three  miles.  When 
they  left  him  they  were  deeply  affected,  but  the  captive  exhorted 
them  to  "stand  fast;  in  nothing  to  be  terrified  by  your  adver- 
saries." ^^ 

They  reached  York  about  three  o'clock  in  the  afternoon. 
Mr.  Nelson  was  taken  before  several  officers,  'Svho  seemed  to 
rejoice  as  men  that  had  taken  great  spoil,  and  saluted"  him  "with 
many  a  grievous  oath."  Mr.  Nelson  rebuked  them  for  their 
unseemly  talk,  but  they  answered,  "You  must  not  preach  here, 
for  you  are  delivered  to  us  for  a  soldier,  and  must  not  talk 
to  us  that  are  officers."  Mr.  Nelson  replied,  "There  is  but  one 
way  for  you  to  prevent  me."  "They  said,  'What  is  that?'  "  Mr. 
Nelson  answered,  "To  swear  no  more  in  my  hearing."  ^^ 

Then  the  pressed  soldiers  were  guarded  through  the  city. 
Mr.  Nelson,  of  course,  was  recognized.  He  says,  "The  streets 
and  windows  were  filled  with  people,  who  shouted  and  huzzaed 
as  if  I  had  been  one  that  had  laid  waste  the  nation."  ^^ 

At  the  guardhouse  the  captains  cast  lots  to  decide  who 
should  have  him.  They  then  offered  him  money,  which  he  re- 
fused. Thereupon  he  was  guarded  to  prison  by  a  file  of  mus- 
keteers, where  he  was  kept  for  two  nights,  and  part  of  three 
days,  surrounded  by  exceedingly  coarse  and  blasphemous  men. 
So,  he  says,  "I  had  work  enough  both  day  and  night  to  reprove 
them." 


^^John  Nelson,  Journal,  p.  120. 
"Ibid.,  p.  121. 
"Ibid.,  p.  122. 


144     EARLY  METHODISTS  UNDER  PERSECUTION 

Several  of  the  townspeople  visited  him,  and  inquired  about 
the  doctrines  of  the  Methodists.  These  he  explained  to  them, 
v^hereupon  they  wished  him  well  and  out  of  the  enemy's  hands. 
They  then  left  him,  he  says,  to  his  "company  of  drunkards  and 
swearers." 

He  says,  "I  may  indeed  say  I  have  fought  with  beasts  at 
York,  for  so  these  men  Hve :  yet  my  speaking  to  them  was  not  in 
vain,  for  they  bridled  their  tongues  in  my  presence  after  the  first 
twenty-four  hours."  ^^ 

In  this  prison  strangers  brought  him  food.  And  here  he 
received  another  visit  from  his  faithful  wife  and  her  friend. 
After  an  affecting  interview  they  wished  him  a  good  repose  on 
his  bed  of  boards  and  left  him  for  the  night.  The  next  morning 
they  visited  him  again,  took  him  some  food,  and  encouraged 
him  to  "be  strong  in  the  Lord,  and  not  fear  them  that  can  kill 
the  body  only."  He  says,  "My  heart  was  rejoiced  to  see  them 
so  steadfast  in  the  faith." 

After  this  second  interview,  he  was  taken  to  a  court-martial, 
guarded  by  a  file  of  musketeers  with  bayonets  fixed.  The  officers 
asked,  "What  is  this  man's  crime?"  The  answer  was,  "This  is 
that  Methodist  preacher,  and  he  refuses  to  take  money."  The 
officers  then  said  to  him,  "Sir,  you  need  not  find  fault  with  us, 
for  we  must  obey  our  orders,  which  are  to  make  you  act  as  a 
soldier;  for  you  are  delivered  to  us,  and,  if  you  have  not  justice 
done  you,  we  cannot  help  it."  They  offered  him  some  more 
money,  which  he  again  refused.  But  instead  of  punishing  him, 
they  allowed  him  to  go  to  his  quarters.  He  spent  most  of  this 
afternoon  in  company  with  his  wife  and  friends  till  evening 
when  he  went  to  parade. ^^ 

On  the  following  Sunday,  by  the  request  of  several,  Mr. 
Nelson  preached  on  the  moor  to  about  three  hundred  persons. 
He  went  again  in  the  evening,  and  found  a  great  company,  which, 
he  believed,  consisted  of  six  thousand  people.    But  a  great  part  of 


"John  Nelson,  Journal,  pp.  I23flf. 
'Ibid.,  pp.  124-125. 


THE  PRESS  GANGS  145 

the  soldiers  were  there  almost  drunk,  who  began  to  quarrel  with 
the  people,  so,  fearing  a  disturbance,  he  withdrew.^^ 

The  next  morning  Mr.  Nelson  heard  that  some  clergymen 
were  with  the  officers.  At  night  an  officer  sent  for  him  and  said : 
"What,  you  cannot  leave  off  preaching  yet;  but  we  must  be 
blamed  about  you?  But  if  ever  you  preach  publicly  any  more, 
you  shall  be  severely  whipped."  Mr.  Nelson  made  no  promise, 
so  was  dismissed  with  many  threats. ^^  He  had  promised  to  go 
to  Acham,  a  village  about  a  mile  out  of  York.  So  the  next 
evening  he  went  and  preached  in  a  field  to  almost  the  whole 
town.^^ 

Shortly  after  this  he  met  his  brother  and  a  friend.  How- 
ever, he  had  but  a  short  time  with  them,  for  he  was  soon  called 
to  answer  for  his  preaching.  The  ensign,  having  heard  that  he 
had  preached,  sent  for  him,  and  said,  "  'D — m  your  blood,  sir, 
have  you  been  preaching  this  morning?'  "  "I  told  him  I  had,  on 
which  he  swore  he  would  have  no  preaching  nor  praying  in  the 
regiment.  Then  said  I,  'Sir,  you  should  have  no  swearing  nor 
cursing  either;  for  surely  I  have  as  much  right  to  pray  and 
preach  as  you  have  to  curse  and  swear.' "  ^^ 

For  this  offense  he  was  confined  again,  entering  the  prison 
just  as  the  church  service  began,  and  remained  for  two  nights 
and  nearly  three  days.^^  On  Tuesday  he  was  taken  before  the 
major,  who  told  him  that  preaching  was  no  crime,  and  that 
when  he  had  done  his  duty  he  could  preach  every  night  in  a 
house  or  any  private  place  out  of  the  town,  but  he  should  make 
no  mobs.    Mr.  Nelson  again  was  allowed  to  go  to  his  quarters.^^ 

On  Thursday  morning  they  left  York,^*  marching  through 


^^John  Nelson,  Journal,  p.  35. 

^'^Ibid.,  p.  136. 

^"Ibid.,  p.  137. 

''Ibid.,  p.  138. 

''Ibid.,  p.  139. 

''Ibid.,  p.  140. 

'*NoTE — The  report  having  been  circulated  that  the  army  was  about  to 
leave  York,  many  of  the  people  came  and  said,  "We  are  sorry  you  are  going 
so  soon  from  York.    But,  if  you  get  your  liberty,  we  hope  both  you  and  Mr. 


146     EARLY  METHODISTS  UNDER  PERSECUTION 

Easingwold,  and  rested  on  Sunday  at  Darlington.  Here  he  was 
hectored  and  tormented  in  the  street  by  a  petty  officer,^^  the  one 
that  had  put  him  in  prison  at  York  for  preaching.  He  said  to 
Mr.  Nelson,  **I  will  make  you  mind  your  firelock  and  leave  off 
your  preaching."  ^^ 

On  the  Monday  following  the  army  marched  to  Durham. 
About  noon  Mr.  Nelson  went  to  the  Market  place,  where  he  met 
his  friend  Westell,  who  was  inquiring  for  him  among  the  sol- 
diers.^''' Mr.  Westell  informed  Mr.  Nelson  that  Wesley  would 
reach  Durham  about  four  o'clock  in  the  afternoon.     This  was  a 


Wesley  will  come,  for  we  have  need  of  such  plain  dealing,  and  thousands  in 
this  city  would  be  glad  to  hear.  You  see  what  a  populous,  wicked  place  it  is. 
Pray,  do  not  forget  us,  but  think  of  us,  when  you  see  us  not.  We  expected 
some  of  you  two  or  three  years  ago,  but  you  had  no  regard  for  our  souls 
till  God  brought  you  by  force.  Surely,  you  were  not  sold  hither,  but  sent  for 
good.    Therefore,  forget  us  not."     (John  Nelson,  Journal,  p.  141.) 

^NoTE — This  seems  to  have  been  the  hardest  temptation  in  all  this  bitter 
experience.  Mr.  Nelson  relates  it  as  follows :  "In  the  evening  one  of  the  offi- 
cers came  to  me  and  said,  'Well,  sir,  why  was  you  not  at  church  to-day?'  I 
answered,  'I  was,  sir,  and  if  you  had  been  there,  you  might  have  seen  me,  for 
I  never  miss  going,  when  I  have  an  opportunity.'  'Well,  sir,'  he  added, 
'have  you  preached  since  you  came  hither?'  'Not  publicly,  yet,'  I  replied. 
He  swore  he  wished  I  would  that  he  might  punish  me  severely.  'But,  sir,' 
I  told  him,  'if  you  do  not  repent  and  leave  off  that  habit  of  swearing,  you 
will  be  worse  punished  than  you  are  able  to  punish  me.'  He  said,  'I  will 
make  you  mind  your  firelock,  and  leave  off  your  preaching.'  'Yes,  sir,'  I 
answered,  'when  I  leave  off  speaking.'  This  was  he  who  put  me  in  prison  at 
York  for  preaching.  .  ,  ,  (Ibid.,  pp.  I44ff.) 

"He  called  for  one  of  his  soldiers  and  took  the  cockade  out  of  his  hat, 
putting  it  in  mine,  and  swore  he  would  make  me  wear  it.  This  caused  a  sore 
temptation  to  rise  in  me  to  think  that  an  ignorant,  wicked  man  should  thus 
torment  me  in  the  street  and  prison,  and  I  was  able  to  tie  his  head  and  heels 
together.  I  found  an  old  man's  bone  in  me,  but  the  Lord  lifted  up  a  standard 
when  anger  was  coming  in  like  a  flood,  else  I  should  have  wrung  his  neck 
to  the  ground,  and  set  my  foot  upon  him,  which  would  have  brought  a 
reproach  upon  the  gospel,  and  wounded  my  soul.  But,  oh,  God  is  good  to  me, 
for  he  showed  me  my  danger,  and  delivered  me  from  it  in  a  moment.  Then 
I  could  look  on  him  with  pity,  and  pray  for  him  from  the  ground  of  my 
heart."     (Ibid.,  p.  145.) 

'"John  Nelson,  Journal,  p.  144. 

''Ibid.,  p.  146. 


THE  PRESS  GANGS  147 

great  comfort  to  him.  Accordingly,  the  two  friends  went  to  a 
common  about  a  mile  from  town,  where  they  first  met  their 
chief. ^^  Afterward  Mr.  Nelson  and  Thomas  Beard,  a  fellow 
prisoner  and  preacher,  met  Wesley  again,  and  went  to  the  inn 
and  stayed  till  nine  o'clock.^^ 

The  next  move  of  the  army  was  to  Sunderland.  On  the 
next  Saturday  night  Mr.  Nelson  was  ordered  to  stand  sentry 
on  the  Sunday  following.  But,  he  says,  'T  desired  I  might  stand 
another  day,  or  pay  for  my  guard.  I  believe  ten  men  offered  to 
stand  for  me,  but  all  in  vain;  for  the  ensign,  who  had  showed 
hatred  for  me  all  along,  was  the  officer  of  the  guard  that  day; 
and  he  protested  he  would  make  me  do  it  myself.  I  asked,  'Sir, 
what  have  I  done  that  I  cannot  have  the  same  liberty  of  another 
man?'  He  answered,  'You  love  the  church  too  well,  and  I  will 
keep  you  from  it,  and  make  them  go  who  do  not  like  to  go.' " 
After  this  interview  Mr.  Nelson  went  to  the  guardhouse,  where 
many  went  to  talk  with  him ;  but  he  says,  "I  did  not  stand  sentry 
till  six  on  Monday  morning."  *° 

Mr.  Nelson's  sufferings  were  now  rapidly  drawing  to  a 
close.  He  appears  to  have  won  the  esteem  and  the  sympathy  at 
least  of  many  of  the  soldiers.  On  the  march  about  twenty  offered 
to  carry  his  gun  for  him  or  anything  else  that  he  had.*^  About 
ten  offered  to  stand  sentry  in  his  place,  and  when  he  went  to  the 
guardhouse  many  of  them  went  to  talk  with  him.^^  A  few  days 
later,  when  he  preached,  several  of  them  went  to  hear  him  and 
gave  good  attention.  Moreover,  many  of  the  people  of  the 
towns  where  his  regiment  was  quartered  were  convinced  of  the 
injustice  that  he  suffered.  And  many  were  convinced  that  the 
Methodists  were  misrepresented.^^  The  papers  evidently  were 
discussing  the  matter,  and,  as  the  army  reached  Sunderland,  a 


*John  Nelson,  Journal,  p.  147. 

'Ibid;  also  John  Wesley,  Journal,  July  11,  1744. 

"Ibid.,  p.  148. 

'Ibid.,  p.  146. 

^Ibid.,  p.  148. 

'=Ibid.,  p.  151. 


148     EARLY  METHODISTS  UNDER  PERSECUTION 

landlord  approached  Mr.  Nelson,   requesting  him  to  choose  a 
companion  and  ask  to  be  billeted  at  his  home.'*^ 

The  week  after  the  effort  to  make  him  stand  sentry  on 
Sunday,  he  spent  an  hour  in  the  chamber  with  an  officer,  who 
expressed  sympathy  for  him,  assured  him  that  he  should  not  be 
kept  from  church  again  so  long  as  he  was  with  the  army,  spoke  of 
the  injustice  of  his  impressment,  spoke  appreciatively  of  him  as 
a  man,  and  of  the  Methodist  doctrine,  and  secured  for  him  a 
furlough  for  a  week.  During  this  furlough,  he  received  a  letter 
from  Charles  Wesley,  which  stated  that  "the  Earl  of  S.  had 
assured  the  L.  H.  that  I  should  be  set  at  liberty  in  a  few  days."  *^ 
Through  the  Countess  of  Huntingdon  efforts  were  made  with 
those  high  in  government  positions  for  the  release  of  the 
preachers.  Of  Mr.  Nelson,  the  author  of  the  Life  of  Countess 
of  Huntingdon  says  :  "Lady  Huntingdon  exerted  all  her  influence 
to  obtain  his  discharge.  By  means  of  her  acquaintance  with 
Judith,  Dowager  Countess  of  Sunderland,  she  obtained  an  inter- 
view with  her  stepson,  Charles,  fourth  Earl  of  Sunderland,  after- 
ward Duke  of  Marlborough,  who  had  a  short  time  before  been 
promoted  to  the  rank  of  brigadier-general  of  his  Majesty's  forces. 
On  a  faithful  representation  of  the  case,  his  Lordship  assured 
Lady  Huntingdon  that  those  for  whom  she  had  interested  herself 
should  be  set  at  liberty  in  a  few  days."  *^  Through  these  in- 
fluences, and  probably  redeemed  by  a  substitute,  Mr.  Nelson 
was  released  on  Saturday,  July  28.^^  That  night  he  preached 
and  several  soldiers  were  present.  When  he  took  leave  of  them 
some  of  them  were  deeply  affected.  They  said,  "We  are  glad 
you  are  set  at  liberty,  but  sorry  to  part  with  you."  *^  And  the 
major,  upon  giving  him  the  discharge  said,  "I  wish  you  well 
wherever  you  go,  for  I  believe  you  Methodists  are  a  well-meaning 


"John  Nelson,  Journal,  p.  148. 
"Ibid.,  p.  151. 

^"Life  and  Times  of  Countess  of  Huntingdon,  vol.  ii,  p.  258;  see  also 
John  Nelson,  Journal,  p.  153. 

^'Jackson,  Life  of  Charles  Wesley,  vol.  i,  p.  385. 
^*John  Nelson,  Journal,  p.  158. 


THE  PRESS  GANGS  149 

people."  *^  For  many  years  after  this  Mr.  Nelson  was  one  of 
Wesley's  most  effective  preachers. 

Thomas  Beard  was  pressed  about  the  same  time  as  Mr. 
Nelson,  and  was  his  companion  in  arms.  Even  the  powerful 
frame  of  John  Nelson  nearly  broke  under  the  strain  of  outraged 
justice.  For  three  weeks  he  was  ill,  but  recovered. ^*^  But 
Thomas  Beard  did  not  fare  so  well.  The  following  brief  account 
is  quoted  from  Wesley's  Journal : 

*T  left  Newcastle,  and  in  the  afternoon  met  John  Nelson  at 
Durham,  with  Thomas  Beard,  another  quiet  and  peaceable  man, 
who  had  lately  been  torn  from  his  trade  and  wife  and  children 
and  sent  away  as  a  soldier,  that  is,  banished  from  all  that  was 
near  and  dear  to  him,  and  constrained  to  dwell  among  lions  for 
no  other  crime  either  committed  or  pretended  than  that  of  calling 
sinners  to  repentance.  But  his  soul  was  in  nothing  terrified  by 
his  adversaries.  Yet  the  body,  after  a  while,  sunk  under  its 
burden.  He  was  then  lodged  in  the  hospital  at  Newcastle,  where 
he  still  praised  God  continually.  His  fever  increased :  he  was  let 
blood.  His  arm  festered,  mortified,  and  was  cut  off.  Two  or 
three  days  after  God  signed  his  discharge,  and  called  him  to  his 
eternal  home. 

"Servant  of  God,  well  done !     Well  hast  thou  fought 
The  better  fight,  who  single  hast  maintained, 
Against  revolted  multitudes,  the  cause 
Of  God,  in  word  mightier  than  they  in  arms."  ^^ 

Efforts  to  take  Methodists  for  soldiers  were  renewed  with 
increased  vigor  the  next  year.  Several  attempts  were  made  to 
secure  Richard  Moss,  but  without  success.  At  Epworth,  on 
June  5,  as  he  was  preaching  the  constable  and  churchwardens 
entered  and  ordered  him  to  stop,  saying  that  they  had  a  warrant 
to  take  him  for  a  soldier.  However,  his  friends  in  the  congrega- 
tion formed  a  sort  of  bodyguard,  and  kept  the  opposers  from  ap- 


*John  Nelson,  Journal,  p.  157. 

-Ibid.,  p.  157. 

^John  Wesley,  Journal,  July  11,  1744. 


I50     EARLY  METHODISTS  UNDER  PERSECUTION 

preaching  the  pulpit.  The  contest  lasted  for  about  half  an  hour, 
till  one  of  the  chief  gentlemen  of  the  town  called  to  Mr.  Moss, 
took  him  to  his  own  house,  and  sent  him  out  of  the  town.^^ 

He  was  back  again  at  the  appointed  time  one  week  later. 
This  time  the  officers  succeeded  in  getting  hold  of  him,  and 
dragged  him  down  the  stairs.  His  friends  began  to  pray.  One 
of  the  mob  hearing  this,  said,  *T  will  have  nothing  to  do  in  this 
matter."  This  influenced  the  others,  who  released  him,  and 
allowed  him  to  go  his  way  undisturbed.  The  next  week  he  was 
back  again,  but  this  time  the  people  sent  him  away,  lest  he  should 
be  taken.^^ 

Tyerman  states  the  following:  "The  Westminster  Journal 
for  June  8th,  1745,  narrates  that  a  noted  Methodist  preacher 
named  Tolly  had  been  pressed  for  a  soldier  in  Staffordshire, 
and  had  appeared  before  the  magistrates,  attended  by  many  of 
his  'deluded  followers  of  both  sexes,  who  pretended  he  was  a 
learned  and  holy  man;  and  yet  it  appeared  that  he  was  only  a 
journeyman  joiner,  and  had  done  great  mischief  among  the 
colliers.'  The  poor,  luckless  joiner  was,  therefore,  coupled  to  a 
sturdy  tinker,  and  sent  off  to  Staffordshire  jail.  He  had  already 
been  pressed  once  before,  and  the  Methodists  had  subscribed 
forty  pounds  to  obtain  his  freedom,  and  were  intending  to  repeat 
the  kindness.  But  the  impeccable  editor  of  the  Westminster 
Journal  hopes  that  the  magistrates  will  be  proof  against  golden 
bribes,  for  'such  wretches'  as  Tolly  'are  incendiaries  in  a  nation,' 
and  greatly  to  be  dreaded."  ^^ 

At  Redruth,  Cornwall,  Wesley  was  informed  that  Thomas 
Maxfield  had  been  pressed.  He  immediately  started  to  intercede 
for  his  friend.  He  found  him  at  the  home  of  one  Henry  Tomp- 
kins, "nothing  terrified  by  his  adversaries."  He  asked  to  see 
the  warrant.  "It  was  directed  by  Dr.  Borlase  and  his  father, 
and   Mr.    Eustick  to  the   constables   and   overseers   of   several 


"Methodist  Magazine,  1798,  p.  58;  also  John  Wesley,  Journal,  August 

12,  1745. 
"Ibid. 
"Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  p.  473. 


THE  PRESS  GANGS  151 

parishes,  requiring  them  to  'apprehend  all  such  able-bodied  men 
as  had  no  lawful  calling  or  sufficient  maintenance,  and  to  bring 
them  before  the  aforesaid  gentlemen  at  Marazion  on  Friday,  21, 
to  be  examined  whether  they  were  proper  persons  to  serve  his 
Majesty  in  the  land  service.' "  This  warrant  contained  "the 
names  of  seven  or  eight  persons,  most  of  whom  were  well  known 
to  have  lawful  callings,  and  a  sufficient  maintenance  thereby. 
But  that  was  all  one;  they  were  called  Methodists,  wherefore 
soldiers  they  must  be.  Underneath  was  added,  'A  person,  his 
name  unknown,  who  disturbs  the  peace  of  the  parish.'  "  ^^ 

On  the  day  set  for  the  trial  Wesley  appeared  at  court.  He 
says :  ''About  two  Mr.  Thompson  and  I  went  into  the  room 
where  the  justices  and  commissioners  were.  After  a  few  minutes 
Dr.  Borlase  stood  up  and  asked  'whether  we  had  any  business?' 
I  told  him,  'We  have.  We  desire  to  be  heard  concerning  one  who 
was  lately  apprehended  at  Crowan.'  He  said :  'Gentlemen,  the 
business  of  Crowan  does  not  come  up  yet.  You  shall  be  sent 
for  when  it  does.'  So  we  retired  and  waited  in  another  room 
till  after  nine  o'clock.  They  delayed  the  affair  of  Mr.  Maxfield, 
as  we  imagined  they  would  to  the  very  last.  About  nine  he  was 
called.  I  would  have  gone  in  then,  but  Mr.  Thompson  advised 
to  wait  a  little  longer.  The  next  information  we  received  was 
that  they  had  sentenced  him  to  go  for  a  soldier.  Hearing  this, 
we  went  straight  to  the  commission-chamber,  but  the  honorable 
gentlemen  were  gone."  ^^ 

Mr.  Maxfield  was  offered  to  the  captain  of  a  man-of-war, 
but  he  refused  to  take  him,  saying  that  he  had  no  authority  to 
receive  such  as  he.^^  He  was  then  taken  immediately  to  Pen- 
zance, where,  as  Wesley  heard  the  next  day,  he  was  "put  down 
into  the  dungeon."  The  mayor  was  inclined  to  let  him  go,  but 
Dr.  Borlase  in  order  to  prevent  this,  had  gone  hither  himself, 
and  delivered  him  to  "one  who  was  to  act  as  an  officer."  ^^ 


"John  Wesley,  Journal,  June  19,  1745. 

'■"Ibid.,  June  21,  1745. 

"Ibid. 

°*Ibid.,  June  22,  1745. 


152     EARLY  METHODISTS  UNDER  PERSECUTION 

On  June  lo,  1745,  a  Mr.  Beaumont  preached  at  Waltown. 
At  the  close  of  his  sermon  he  was  pressed  for  a  soldier,  and  taken 
to  the  home  of  the  justice  and  left  there.  As  the  justice  was 
not  at  home,  the  preacher  scarcely  knew  what  to  do.  Finally, 
however,  he  ascended  the  steps  of  the  house  and  defended  his 
right  to  preach  under  the  government,  and  then  went  his  way. 
Soon  after  he  was  apprehended  again  by  another  constable,  and 
taken  before  the  commissioners.  Here  he  proved  himself  to 
have  a  small  income  from  a  freehold,  and  consequently  was 
released.^^ 

On  June  25,  after  Wesley  had  finished  his  sermon  at  Saint 
Just,  the  constable  apprehended  Edward  Greenfield  by  a  warrant 
from  Dr.  Borlase.  Mr.  Greenfield  was  a  tinner,  forty-six  years 
of  age,  with  a  wife  and  seven  children.  Three  years  previously 
"he  was  eminent  for  cursing,  swearing,  drunkenness,  and  all 
manner  of  wickedness."  Wesley  asked,  "What  objection  there 
was  to  Edw^ard  Greenfield,"  and  received  the  answer :  "Wh}?^,  the 
man  is  well  enough  in  other  things,  but  his  impudence  the  gentle- 
men cannot  bear.  Why,  sir,  he  says  he  knows  his  sins  are 
forgiven."  ^^ 

An  attempt  was  now  made  to  press  Wesley  himself.  On 
the  evening  of  July  2,  Wesley  preached  at  Saint  Just.  He  noticed 
several  gentlemen  who  probably  had  never  been  present  before, 
and  a  large  number  of  tinners,  who  stood  at  a  distance  from  the 
rest,  and  a  great  multitude  of  men,  women,  and  children,  who 
seemed  not  to  know  why  they  were  there.^^ 

Just  as  he  concluded  his  sermon  Mr.  Eustick,  a  neighboring 
gentleman,  made  his  way  through  the  congregation  to  Wesley's 
presence  and  said,  "Sir,  I  have  a  warrant  from  Dr.  Borlase,  and 
you  must  go  with  me."  Then,  turning  around,  he  said,  "Sir,  are 
you  Mr.  Shepherd?  If  so  you  are  mentioned  in  the  warrant  too. 
Be  pleased,  sir,  to  come  with  me."  He  took  them  to  a  public 
house.     Here  Wesley  expressed  his  readiness  to  go  before  Dr. 


'^''Christian  History,  vol.  vii,  part  iii,  pp.  I4ff. 
""John  Wesley,  Journal,  June  25,  1745. 
"Ibid.,  July  2,  1745. 


THE  PRESS  GANGS  153 

Borlase  at  once,  but  after  some  delay  Mr.  Eustick  left  him  at  the 
inn  promising  to  take  him  before  the  Doctor  in  the  morning. 
The  next  morning,  accordingly,  Wesley  and  Mr.  Shepherd  waited 
till  nine  o'clock,  but  no  Mr.  Eustick  appeared.  Mr.  Shepherd 
then  went  to  inquire  for  him  at  the  house  where  he  lodged.  "He 
met  him  coming,  as  he  thought,  to  our  inn."  But  after  waiting 
for  some  time,  they  inquired  again,  and  learned  he  had  turned 
aside  to  another  house  in  the  town.  "I  went  thither  and  asked, 
'Is  Mr.  Eustick  here?'  After  some  pause  one  said,  'Yes,'  and 
showed  me  into  the  parlor.  When  he  came  down  he  said,  'O, 
sir,  will  you  be  so  good  as  to  go  with  me  to  the  Doctor's?'  I 
answered,  'Sir,  I  came  for  that  purpose.'  'Are  you  ready,  sir?' 
I  answered,  'Yes.'  'Sir,  I  am  not  quite  ready.  In  a  little  time, 
sir,  in  a  quarter  of  an  hour  I  will  wait  upon  you.  I  will  come  to 
William  Chenhall's.'  In  about  three  quarters  of  an  hour  he 
came,  and  finding  there  was  no  remedy,  he  called  for  his  horse, 
and  put  forward  for  Dr.  Borlase's  house.  But  he  was  in  no 
haste;  so  that  we  were  an  hour  and  a  quarter  in  riding  three 
or  four  measured  miles.  As  soon  as  we  came  into  the  yard,  he 
asked  a  servant,  'Is  the  Doctor  at  home?'  Upon  whose  an- 
swering, 'No,  sir,  he  is  gone  to  church,'  he  presently  said, 
'Well,  sir,  I  have  executed  my  commission.  I  have  no  more 
to  say."'<^2 

In  the  afternoon  Wesley  and  Mr.  Shepherd  reached  Gwenap. 
Here,  "finding  the  house  would  not  contain  one  fourth  of  the 
people,"  Wesley  stood  before  the  door  and  was  reading  his  text 
when  two  men  rode  into  the  congregation.  One  seized  several 
of  the  people ;  the  other  cried  out  saying :  "  'Seize  him,  seize  him. 
I  say  seize  the  preacher  for  his  Majesty's  service.'  But  no  one 
stirring,  he  rode  up  and  struck  several  of  his  attendants,  cursing 
them  bitterly  for  not  doing  as  they  were  bid.  Perceiving  still 
that  they  would  not  move,  he  leaped  off  his  horse,  swore  he  would 
do  it  himself,  and  caught  hold  of  my  cassock,  crying,  'I  take 
you  to  serve  his  Majesty.'     A  servant  taking  his  horse,  he  took 


^John  Wesley,  Journal,  July  2,  1745. 


154     EARLY  METHODISTS  UNDER  PERSECUTION 

me  by  the  arm,  and  we  walked  arm  in  arm  for  about  three  quar- 
ters of  a  mile.  He  entertained  me  all  the  time  with  the  wicked- 
ness of  the  fellows  belonging  to  the  society.  When  he  was  taking 
breath,  I  said,  'Sir,  be  they  what  they  will,  I  apprehend  it  will 
not  justify  you  in  seizing  me  in  this  manner,  and  violently  carry- 
ing me  away  as  you  said  to  serve  his  Majesty.'  He  replied :  'I 
seize  you  and  violently  carry  you  away !  No,  sir,  no.  Nothing 
like  it.  I  asked  you  to  go  with  me  to  my  house.  And  you  said 
you  were  willing.  And,  if  so,  you  are  welcome.  And,  if  not, 
you  are  welcome  to  go  where  you  please.'  I  answered,  'Sir,  I 
know  not  if  it  would  be  safe  for  me  to  go  back  through  this 
rabble.'  'Sir,'  said  he,  *I  will  go  with  you  myself.'  He  then 
called  for  his  horse,  and  another  for  me  and  rode  back  with 
me  to  the  place  from  whence  he  took  me."  ^^ 

This  was  Mr.  B ,  probably  Dr.  Borlase.^^     Whoever  it 

may  have  been,  he  evidently  was  greatly  disturbed.  His  embar- 
rassment may  have  been  due  to  the  weakness  of  his  cause,  and 
also  to  the  remarkable  presence  of  mind  and  self-command  of 
Wesley.  This  would  naturally  react  upon  a  person  under  excite- 
ment. Regardless  of  the  popular  feeling  against  him,  the  fact  that 
Wesley  was  an  ordained  clergyman,  a  scholar,  and  the  leader  of 
a  great  movement,  which  was  known  throughout  the  three  king- 
doms, would  tend  to  create  no  inconsiderable  amount  of  respect 
for  him.  In  dealing  with  him  the  officers  often  seemed  ill  at 
ease.  Perhaps  they  knew  the  injustice  of  their  cause.  At  any 
rate,  the  calm,  kindly  and  courteous  presence  of  a  man  naturally 
would  disturb  another  such  as  he  describes  his  assailant  to  have 
been.  There  are  other  instances  of  men  who  were  awed  by  his 
presence.  By  experience  he  had  learned  how  to  meet  and  how 
to  contend  with  a  whole  mob.  Therefore  it  would  take  one  man 
of  great  resistance  to  withstand  a  strong  personality  trained  in 
the  school  of  bitter  experience,  as  was  Wesley. 

Before  Wesley  had  completed  his  sermon  at  Stithians  on 


^John  Wesley,  Journal,  July  2,  1745. 
^Ibid. 


THE  PRESS  GANGS  155 

July  14  the  constables  and  churchwardens  went  to  the  place  and 
pressed  one  of  his  hearers.**^ 

Howell  Harris  in  a  letter  to  Charles  Wesley  says  that  he 
and  his  associates  were  hunted  "like  partridges,  but  still  the  work 
prospers.  Four  of  our  brethren  have  been  pressed,  and  are  now 
in  Brecon  Gaol.  One  of  them  was  apprehended  last  year.  Of 
the  other  three,  one  was  a  private  man,  one  a  Welsh  schoolmaster 
to  Mr.  Griffith  Jones,  and  the  other  taught  an  English  school," 
etc.^^ 

"At  Woodley  in  Cheshire,  John  Bennet  and  three  other 
Methodists  were  pressed."  ^'^  In  this  instance  most  of  the  press 
gang  were  dissenters. 

Peter  Jaco  tells  us  that  at  Grampound,  in  1754,  he  was 
pressed,  "and  kept  under  a  strong  guard  for  several  days  without 
meat  or  drink,  but  what  I  was  obliged  to  procure  at  a  large 
expense."  It  also  was  threatened  that  he  should  have  his  feet 
tied  under  the  horse's  belly  while  he  was  carried  eight  miles  before 
the  commission.  He  was  honorably  acquitted,  yet  he  says  it 
cost  him  a  rather  large  sum  of  money  as  well  as  much  trouble.''** 

In  1757  William  Hitchens  was  pressed  at  Bradford  and 
taken  to  an  inn.  A  friend  hearing  of  his  apprehension  went  to 
the  inn  and  offered  bail  for  the  appearance  of  Mr.  Hitchens  at 
court  the  next  day.  He  was  told  that  they  would  take  his  word 
for  one  thousand  pounds,  but  not  for  the  preacher's  release,  as 
he  must  go  to  the  roundhouse.  To  this  he  was  conveyed  by  five 
soldiers.  He  found  nothing  to  sit  upon  but  a  stone,  and  nothing 
to  lie  upon  but  "a  little  straw."  Soon  after  a  friend  took  him  a 
chair,  upon  which  he  sat  all  night,  guarded  by  twelve  soldiers. *^^ 

In  the  afternoon  he  was  taken  before  the  commission.  He 
showed  them  that  he  had  a  lawful  business  and  also  an  estate. 
Upon  this  he  was  allowed  to  give  bond  to  appear  again  in  three 


°^John  Wesley,  Journal,  July  14,  1745. 

""John  Bulmer,  Memoirs  of  Howell  Harris,  p.  41. 

"Tyerman,  Life  and  Times  of  John  Wesley,  vol.  i,  p.  472. 

"^Jackson's  Lives,  vol.  i,  p.  264. 

"*John  Wesley,  Journal,  February  22,  1757. 


156     EARLY  METHODISTS  UNDER  PERSECUTION 

weeks.  At  the  appointed  time  he  appeared,  taking  with  him  the 
papers  showing  his  title  to  his  estate.  His  brother  also  made  an 
oath  concerning  him  to  the  commission.  Whence  they  allowed 
him  to  be  set  at  liberty.'^^ 

In  the  year  1758,  while  a  Mr.  Thompson  was  preaching,  "an 
unruly  mob  arose  (instigated  by  the  minister  of  the  parish), 
and  cruelly  assaulted  him  and  several  of  the  principal  Meth- 
odists, carrying  them  off  in  triumph,  and  taking  the  people,  with- 
out any  kind  of  a  trial,  on  board  a  transport,  which  then  lay 
ready  to  sail  with  a  fleet  of  men-of-war.  Mr.  Thompson  was 
confined  in  prison,  expecting  every  hour  to  be  sent  on  board  the 
transport  also,  and  he  was  not  permitted  to  see  any  of  his  friends. 
The  parson  and  the  noble  justice  of  the  peace  (who,  I  presume, 
resided  in  the  same  parish)  sometimes  deigned  to  visit  him  in 
order  to  dispute  with  him  on  religious  subjects."  '^^ 

This  affair  having  reached  the  ears  of  the  Countess  of 
Huntingdon,  she,  with  some  others  of  influence,  "made  applica- 
tion to  the  government  by  which  means  Mr.  Thompson  and  the 
people  were  soon  set  at  liberty."  '^^ 

On  the  evening  of  July  4,  1759,  Wesley  was  preaching  near 
Stockton  market  place.  He  says,  "I  had  hardly  finished  the 
hymn  when  I  observed  the  people  in  great  confusion,  which  was 
occasioned  by  a  lieutenant  of  a  man-of-war,  who  had  chosen 
that  time  to  bring  his  press  gang  and  ordered  them  to  take  Joseph 
Jones  and  William  Atwood.'^^  Joseph  Jones  told  the  lieutenant 
that  he  belonged  to  Wesley,  and  was  released.  William  Atwood 
showed  that  he  was  a  licensed  preacher,  and  was  also  released. 
The  lieutenant  "seized  upon  a  young  man  of  the  town,  but  the 
women  rescued  him  by  main  strength.  They  also  broke  the 
lieutenant's  head,  and  so  stoned  both  him  and  his  men  that  they 
ran  away  with  all  speed."  "^^ 


'"John  Wesley,  Journal,  February  22,  1757. 

"Anon.,  Experiences  of  Methodist  Preachers,  p.  381. 

"Ibid. 

"John  Wesley,  Journal,  July  4,   1759. 

'*Ibid. 


THE  PRESS  GANGS  157 

This  is  interesting,  as  it  is  one  of  the  very  rare  instances 
of  meeting  physical  force  with  physical  force.  But  it  is  to  be 
observed  that  it  was  the  women  that  resisted.  It  also  indicates 
that  the  Methodists  were  gaining  in  popular  favor.  For  in  the 
earlier  periods,  as  has  been  noticed,  even  the  women  were  not 
exempted  from  the  most  brutal  violence,  even  when  they  offered 
no  resistance. 

The  last  recorded  instance  of  these  impressments  is  that  of 
George  Cussons,  September,  1761.  This  was  a  little  more  than 
seventeen  years  after  the  first  efforts  at  this  kind  of  persecution. 
Mr.  Cussons  and  three  others  "were  forcibly  taken  away  by  a 
press  gang,  and  sent  on  board  the  tender,  or  receiving  ship," 
where  they  were  kept  all  night,  and  the  greater  part  of  the  next 
day,  and  from  whence  they  were  to  be  sent  to  a  man-of-war. 
A  contrary  wind  sprang  up  which  caused  delay.  This  gave  time 
for  the  friends  to  interfere,  and  on  the  afternoon  of  the  second 
day  they  were  set  at  liberty.'^^ 

Mr.  Cussons  attributes  this  affair  to  "persons  in  a  higher 
situation,  who  were  showing  their  hatred  to"  them,  "and  who 
were  endeavoring  to  banish"  them  "from  the  place.  And  they 
so  far  succeeded  in  their  design  that,  during  the  winter"  their 
"meeting'^®  together  for  worship  was  in  a  great  measure  pre- 
vented." 

At  another  time  Mr.  Cussons  was  stopped  in  the  street  by 
the  press  gang,  and  taken  to  the  house  of  rendezvous,  where  he 
was  kept  for  a  short  time.  He  says,  he  was  "handled  very 
roughly,  and  much  coarse  language  was  bestowed"  '^'^  upon  him. 
This,  however,  was  the  extent  of  his  suffering  from  them,  for  he 
was  soon  set  at  liberty,  and  the  Methodists  were  henceforth  free 
from  persecution  of  this  nature. 


"Memoirs  of  George  Cussons,  p.  20,  Tyerman  Collection  of  Pamphlets, 
vol.  clviii. 
'"Ibid. 
''Ibid. 


CHAPTER  X 

THE  CLERGY  AND  THE  MAGISTRATES 

Dr.  Samuel  Chandler  says  :  "The  Christian  Rehgion  abso- 
lutely condemns  persecution  for  conscience  sake.  Were  the 
doctrines  of  the  gospel  regarded  as  they  should  be,  and  the  pre- 
cepts of  the  Christian  religion  submitted  to  by  all  who  profess  to 
believe  it,  universal  benevolence  would  be  the  certain  effect,  and 
eternal  peace  and  union  would  reign  amongst  the  members  of  the 
Christian  Church.  For,  if  there  are  any  commandments  of 
certain  clearness,  any  precepts  of  evident  obligation  in  the  gospel, 
they  are  such  as  refer  to  the  exercise  of  love,  and  the  maintaining 
universal  charity."  ^  In  support  of  this  statement  he  quotes  the 
Sermon  on  the  Mount ;  the  new  commandment  of  love,  etc.  He 
also  makes  the  following  declaration,  lamentable  because  appar- 
ently undeniable :  "It  is  a  truth  too  evident  to  be  denied  that  the 
clergy  in  general  throughout  almost  all  the  several  ages  of  the 
Christian  Church  have  been  deep  and  warm  in  the  measure  of 
persecution,  as  though  it  had  been  a  doctrine  expressly  inculcated 
in  the  sacred  writings,  and  recommended  by  the  practice  of  our 
Saviour  and  his  apostles."^  This  was  published  in  1813  and  is 
quite  applicable  to  the  attitude  of  the  clergy  of  England  toward 
the  Methodists,  during  most  of  the  eighteenth  century.  Also  in 
certain  localities  they  were  ably  assisted  by  the  magistrates  and 
justices  of  the  peace.  Of  course  they  were  not  all  opposed; 
there  were  a  few  noble  exceptions,  but  in  the  main,  the  clergy 
"were  exceedingly  bitter."  ^  Their  sermons  often  abounded  with 
cruel  invectives  and  false  and  injurious  calumnies.  Some  repre- 
sented the  Methodists  as  the  most  wicked,  abominable,  aban- 


'Samuel  Chandler,  The  History  of  Persecution,  p.  390. 

'Ibid.,  p.  360. 

'John  Morris,  Autobiography,  Methodist  Magazine,  1795,  p.  ^2. 

158 


THE  CLERGY  AND  THE  MAGISTRATES  159 

doned  wretches  in  the  world, ^  The  pulpits  rang  with  "popery, 
madness,  enthusiasm,"  ^  etc.  Of  course  these  addresses  from 
the  pulpits,  and  similar  writings  which  followed,  prejudiced  the 
minds  of  many  thousands  against  the  Methodists,  and  caused 
them  to  suffer  bitter  persecution  in  various  forms,  and  for  many 
years.  Sometimes  the  minister  was  enraged  with  the  people 
because  of  their  familiarity  with  the  Scriptures ;  *^  others  because 
of  the  unusual  zeal  of  the  preacher,'^  and  some  because  the  ser- 
mons applied  with  uncomfortable  directness  to  the  habits  of  the 
minister  himself.^ 

Another  and  perhaps  chief  cause  of  this  opposition  was  the 
extraordinary  success  of  the  Methodists.  Though  there  were 
some  notable  admirers  and  adherents  among  the  upper  classes, 
and  though  a  number  of  the  nobility  heard  Wesley,  and  especially 
Whitefield,  and  a  few  joined  the  societies,  yet  it  is  quite  true,  as 
a  rule,  that  the  gentry  and  nobility  either  held  aloof,  or  strongly 
opposed  the  movement.  The  masses,  however,  waited  expectantly 
for  a  Methodist  preacher  to  visit  their  community,  and  when  he 
came,  flocked  to  hear  him.  We  read  of  congregations  varying 
from  one  to  many  thousands  listening  to  these  preachers.® 
Moreover,  the  poor  people  readily  joined  the  societies.  There 
are  frequent  references  to  opposition  and  to  persecution  following 
hard  upon  the  heels  of  this  great  success. 

Generally,  the  lesser  clergy  were  not  seeking  to  defend  the 
principles  of  Christianity,  and  seldom,  almost  never,  undertook 
the  defense  of  the  Bible  or  Bible  doctrines.  They  opposed,  and 
often  most  vehemently  and  with  violence,  what  seemed  to  them 
to  be  an  attack  upon  an  institution,  namely  the  church, ^"^  which 
they  served,  and  which  they  thought  must  be  protected.     To 


^John  Wesley,   Journal,  June   16,    1755 ;   Tyerman,   Life   and   Times  of 
John  Wesley,  vol.  i,  pp.  239fif.,  etc. 

"Charles  Wesley,  Journal,  July  17,  1744. 
'Ibid.,  July  30,  1744. 

^Southey,  Life  of  John  Wesley,  vol.  ii,  p.  Zl- 
^John  Wesley,  Works,  Letter  to  J.  Smith,  June  25,  1746. 
'Life  of  Countess  of  Huntingdon,  vol.  ii,  p.  276. 
^"John  Nelson,  Journal,  p.  92. 


i6o     EARLY  METHODISTS  UNDER  PERSECUTION 

read  in  succession  one  account  after  another  of  their  opposition 
one  is  made  to  feel  that  they  were  defending  the  church  much 
as  a  politician  might  defend  his  party,  the  emphasis  being  placed, 
not  so  much  upon  the  principles  which  the  party  represents  as 
upon  the  party  as  an  organization  in  itself.  The  doctrines,  the 
principles  of  the  gospel,  seemed  subordinated.  Indeed,  the  Bible 
was  sometimes  openly  attacked.  But  "the  church,"  the  institu- 
tion, was  paramount.     It  must  be  protected  at  any  cost. 

Methodism  was  intended  by  its  originators  to  be  a  move- 
ment for  the  revival  and  reform  of  the  Church  of  England, 
from  within.  Therefore,  being  clergymen  of  the  Established 
Church,  its  leaders  naturally  sought  the  pulpits  of  the  church 
from  which  to  convey  their  messages.  However,  their  emphasis 
of  certain  doctrines  and  their  earnestness,  their  entire  work  in 
fact,  soon  met  with  disapproval,  and  they  received  the  name  of 
"enthusiasts."  They  were  then  excluded  from  pulpit  after  pulpit 
till  practically  all  the  churches  of  the  three  kingdoms  were 
closed  against  them.^^ 

In  1739  Whitefield  had  a  conversation  of  two  hours  with 
an  opposing  clergyman,  whose  chief  objection  was  against  the 
private  societies,  and  using  extempore  prayer.  ^^  A  little  later 
he  preached  at  Malmesbury,  where  he  learned  that  much  oppo- 
sition had  been  made  against  his  coming.  The  minister  in 
particular  had  written  to  the  churchwarden  to  stop  him,^^  but  in 
vain.  At  Bristol,  the  dean  being  absent,  the  chancellor  threatened 
to  suspend  him.  He  then  preached  at  Newgate,  taking  a  col- 
lection for  the  prisoners,  but  this  also  was  forbidden  by  order 
of  the  mayor. ^^ 

Charles  Wesley  met  a  minister,  who  "complained  heavily 
of  the  multitude  of  our  communicants,  and  produced  the  canon 
against  strangers.     He  could  not  admit  it  as  a  reason  for  their 


"John   Hampson,    Memoirs   of   John   Wesley,   vol.   ii,   p.    13;    Original 
letters  of  John  Wesley,  p.  no;  George  Whitefield,  Journal,  p.  187. 
^"George  Whitefield,  Journal,  p.  120. 
"''Ibid.,  p.  215. 
"Memoirs  of  George  Whitefield,  printed  for  W.  Ross,  p.  23. 


THE  CLERGY  AND  THE  MAGISTRATES  i6i 

coming  to  his  church  that  they  had  no  sacrament  of  their  own." 
Wesley  offered  his  assistance  to  lessen  his  trouble,  but  he  declined 
it.  "There  were  a  hundred  new  communicants,"  he  told  them, 
"last  Sunday,  and  I  am  credibly  informed  that  some  of  them 
came  out  of  spite  to  me."  ^^ 

John  Wesley,  before  going  into  the  street  and  highways,  as 
was  his  custom,  sent  to  borrow  the  church.  "The  minister,  one 
of  the  better  disposed,  sent  back  a  civil  message;  would  be  glad 
to  drink  a  glass  of  wine  with  me,  but  durst  not  lend  me  his 
pulpit  for  fifty  guineas."  He  adds,  "Mr.  Whitefield  durst  lend  me 
his  field,  which  did  just  as  well,"  ^^  They  were  forced,  there- 
fore, to  go  into  the  fields  and  streets;  to  build  preaching-houses 
and  tabernacles  of  their  own,  or  to  forsake  their  calling. 

Among  the  dissenters  there  was  some  opposition,  but  by  no 
means  as  bitter  as  that  from  the  ministry  of  the  Established 
Church.  Quite  frequently,  however,  they  were  sympathetic.  It 
was  only  occasionally  that  they  were  among  the  persecutors.  At 
one  time  Charles  Wesley  heard  from  a  dissenting  layman  of  the 
extreme  bitterness  of  his  two  ministers,  who  made  it  their  busi- 
ness to  go  from  house  to  house  to  set  their  people  against  the 
Methodists  and  to  threaten  all  who  heard  them  with  excom- 
munication.^'^ At  another  time  the  rector  and  the  Baptist  minister 
did  all  they  could  to  prevent  the  people  from  hearing  the 
preachers. ^^  Once  two  dissenting  laymen  assisted  the  curate  in 
setting  on  the  mob,  encouraging  them  and  supplying  them  with 
as  much  ale  as  they  could  drink  while  they  played  a  fire  engine 
into  the  house,  broke  the  windows,  flooded  the  rooms,  and 
spoiled  the  goods. ^^ 

At  this  time  in  England  the  Catholics  were  pretty  well 
crushed,  and  their  influence  was  not  felt  to  any  great  extent. 
However,  in  Ireland  they  were  powerful,  and  on  more  than  one 


^''Charles  Wesley,  Journal,  October  13,  1739. 
''John  Wesley,  Journal,  August  25,  1739. 
"Charles  Wesley,  Journal,  September  17,  1748. 
"Ibid.,  March  16,  1768. 
''^Southey,  Life  of  John  Wesley,  vol.  ii,  pp.  47ff. 


i62     EARLY  METHODISTS  UNDER  PERSECUTION 

occasion  their  opposition  caused  intense  suffering.^^  Charles 
Wesley  says  that  "all  the  Catholic  priests  take  wretched  pains 
to  hinder  their  people  from  hearing  us."  ^^  Moreover,  none 
were  fiercer  than  the  Irish  mobs,  many  of  whom  were  Catholics.^^ 

Closing  the  churches  having  failed  to  check  the  Methodists, 
the  ministers  preached  against  them,  sometimes  mentioning  them 
by  name.  One  minister  represented  them  as  those  "whom  Saint 
Paul  foretold,  who  have  the  form,  the  outside  show  of  holiness, 
but  not  the  power,  for  they  are  ravening  wolves,  full  of  hypoc- 
risy within."  ^^  Others  represent  them  as  "both  heretics  and 
schismatics;  ...  as  introducing  popery,  raising  sedition,  prac- 
ticing both  against  church  and  state;  and  all  manner  of  evil  was 
publicly  said  both  of  us  and  [of]  those  who  were  accustomed 
to  meet  with  us."  ^^  The  vicar  at  Sarum  sent  his  footman  to 
Mr.  John  Furz  with  the  message,  "My  master  bids  me  tell  you 
you  have  a  soft  place  in  your  head."  Later  in  the  day  the  vicar 
reported  to  the  Earl  of  Pembroke  that  "There  is  a  young  fellow 
in  the  town,  who,  under  a  pretense  of  preaching,  makes  three 
riots  every  week,  and  disturbs  all  the  inhabitants  from  one  end 
to  the  other."  ^^  Howell  Harris  went  to  church  on  a  Sabbath 
and  heard  himself  pointed  out  as  "a  minister  of  the  devil,  an 
enemy  to  God,  to  the  church,  and  to  all  mankind."  ^^  Moreover, 
numerous  mention  is  made  by  the  Wesleys  and  their  associates 
of  going  to  church  and  hearing  sermons  against  the  Methodists 
or  against  themselves  personally.  By  these,  however,  the  Meth- 
odists were  undaunted,  but  pressed  forward  wherever  duty  called. 

But  all  the  ministers  did  not  stop  with  words.  Some  of  them 
used  violence.  One  took  John  Nelson  by  the  collar,  pulled  him 
down  from  his  preaching  place,  and  tore  his  clothes  consider- 


""Charles  Wesley,  Journal,  February  lo,  1748;  Jackson's  Lives,  vol.  iii, 
pp.   lOlff. 

"Charles  Weslej',  Journal,  August  21,  1748. 

"Above,  chapters  vii  and  viii. 

"^John  Wesley,  Journal,  August  24,  1743. 

"Ibid.,  March  11,  1745. 

"Arminian  Magazine,  1782,  p.  570. 

"'John  Bulmer,  Memoirs  of  Howell  Harris,  p.  31. 


THE  CLERGY  AND  THE  MAGISTRATES  163 

ably.^^  Others  exerted  themselves  in  raising  and  leading  mobs. 
At  Devizes  the  curate  rang  the  bells  backward  to  call  the  mob 
together. ^^  At  Tealby  the  minister  hired  a  mob  in  order  "to 
give  the  finishing  stroke  to  Methodism."  ^^  At  Shepton  John 
Wesley  was  informed  that  the  curate  had  hired  a  silly  man  with 
a  few  drunken  companions  to  make  a  disturbance.^*^  The  attitude 
of  the  minister  at  Wednesbury  is  quite  well  known. ^^  Of  him 
Charles  Wesley  says,  "Their  unhappy  minister  was  the  contriver 
of  it  all."  22 

At  Colne,  in  order  to  assemble  the  mob,  the  minister  had 
posted  the  following  proclamation :  "Notice  is  hereby  given  that, 
if  any  man  be  mindful  to  enlist  into  his  Majesty's  service,  under 
the  command  of  the  Reverend  Mr.  George  White,  Commander- 
in-Chief,  and  John  Bannister,  Lieutenant-General  of  his 
Majesty's  forces  for  the  defense  of  the  Church  of  England,  and 
the  support  of  the  manufactory  in  and  about  Colne,  both  which 
are  now  in  danger,  let  him  repair  to  the  drum  head  at  the  Cross, 
where  each  man  shall  have  a  pint  of  ale.  for  advance,  and  other 
proper  encouragements."  This  mob,  "hired  for  the  purpose  and 
headed  by  the  parson,"  disturbed  Mr.  Grimshaw  while  preach- 
ing."3 

There  are  accounts  of  mobs,  headed  by  the  clergy  or  hired 
by  them  as  late  as  1773.^"*  About  this  time,  or  a  little  later,  as 
we  shall  see,  the  attitude  of  the  clergy  changed  somewhat  and 
opposition  ceased,  or  at  least  became  milder. 

The  Methodists,  moreover,  frequently  were  repelled  from 
the  Sacrament,  though  they  were  members  of  the  Church  of 
England.     At  Temple  Church  Charles  Wesley  was  told  by  the 


"John  Nelson,  Journal,  pp.  78fif. 
"^Southey,  Life  of  John  Wesley,  vol.  ii,  pp.  47(1. 
"Methodist  Magazine,  1798,  pp.  478ff. 
^"John  Wesley,  Journal,  August  6,  1746. 
^' Above,  pp.  88,  93. 

^'Charles  Wesley,  Journal,  June  24,  1743. 

"J.  Crother,  Methodist  Manual,  p.  46,  Tyerman  Collection  of  Pamphlets, 
vol.  ccxlii. 

^^Jackson's  Lives,  vol.  v,  p.  46. 


i64     EARLY  METHODISTS  UNDER  PERSECUTION 

minister,  "I  repel  you  from  the  sacrament."  ^^  And  once  when 
he  went  forward  to  take  the  sacrament  the  clerk  came  forward 
and  cried  out,  "Avant,  Satan,  avant!"  Wesley,  finding  that 
nothing  would  quiet  the  clerk,  withdrew  to  his  pew  and  the 
service  ended. ^^ 

While  at  Epworth  John  Wesley  sent  to  the  curate  to  inform 
him  that  they  desired  to  take  the  communion  on  the  following 
Sunday.  The  minister,  though  he  was  under  great  obligation  to 
the  Wesley  family,  sent  back  the  answer,  "Tell  Mr.  Wesley 
that  I  shall  not  give  him  the  sacrament,  for  he  is  not  fit."  ^'^ 
To  us  this  seems  a  very  strange  answer,  coming  as  it  did  from  a 
drunken  curate  and  applied  to  a  man  of  such  self-denial  and 
purity  of  character  as  Wesley.  It  is  probable,  however,  that 
the  curate  laid  the  emphasis,  not  upon  what  the  man  was,  but 
upon  what  he  believed,  and  Wesley  taught  doctrines  of  faith  and 
of  life,  of  which  it  is  very  improbable  that  Mr.  Romley  was 
able  to  comprehend  the  meaning. 

Occasionally  a  curate  fell  under  the  influence  of  the  Meth- 
odists, and  began  to  preach  and  to  live  as  they  did.  One  of  these 
was  warned  that  "Unless  he  kept  away  from  this  people,  he 
must  leave  his  curacy."  ^^  Some  were  dismissed.  One  of  these 
was  Dr.  Coke,^^  who  then  determined  to  cast  in  his  lot  with  the 
people  for  the  principles  of  whom  he  had  been  cast  out.  He 
became  a  very  able  helper  of  Wesley,  both  in  England  and  in 
America. 

It  is  impossible  to  single  out  any  one  group  of  the  clergy 
and  to  say  that  ecclesiastical  opposition  began  here,  for  it  seems 
to  have  begun  among  them  all  at  about  the  same  time.  With  the 
others  the  bishops  were  equally,  if  not  more  responsible  than 
the  lower  clergy  for  the  sufferings  of  the  Methodists.  Their 
influence  was  greater,  and  because  of  this  they  doubtless  could 


"Charles  Wesley,  Journal,  July  2T.   1740. 
'"H.  Moore,  Life  of  John  Wesley,  vol.  ii,  p.  \i 
"Southey,  Life  of  John  Wesley,  vol.  ii,  p.  21. 
'"John  Wesley,  Journal,  November  i,  1767. 
'"Ibid.,  August  19,  1777. 


THE  CLERGY  AND  THE  MAGISTRATES  165 

have  checked  disturbances  had  they  so  desired.  There  is  no 
trace  of  any  united  effort  to  do  this.  On  the  other  hand,  some  of 
them,  by  their  utterances,  actually  urged  on  the  opposition. 

In  June  of  1739  a  bishop  had  forbidden  a  minister  to  allow 
any  of  the  Methodists  to  preach  in  his  church,  and  the  Bishop  of 
London  had  authorized  forcible  exclusion."*"  Before  the  Wednes- 
bury  riots  the  minister  had  "heard  a  vehement  visitation- 
charge,"^^  which  added  to  the  intensity  of  his  opposition.  In 
1750  John  Wesley  wrote  as  follows  to  the  Bishop  of  Exeter: 
"Against  whom  does  your  Lordship  arm  the  ministers  of  all 
denominations,  particularly  our  brethren  of  the  Established 
Church,  inciting  them  to  point  us  out  to  our  several  congregations 
as  not  fit  to  live  upon  the  earth?  The  effects  of  this  have  already 
appeared  in  many  parts,  both  in  Devonshire  and  Cornwall.  Nor 
have  I  known  any  considerable  riot  in  any  part  of  England  for 
which  such  preaching  did  not  pave  the  way."  ^^  This  was  Bishop 
Lavington,  whose  Enthusiasm  of  Methodists  and  Papists  Com- 
pared, as  will  be  shown  later,  was  so  bitter  and  violent  as  un- 
avoidably to  stir  up  strife.  The  Bishop  of  Cork  openly  entered 
the  list  against  the  Methodists.^ ^  A  formidable  attack  came 
from  the  Bishop  of  London,  who  in  a  pastoral  letter  warned  his 
people  against  the  Methodists,  and  made  severe  charges  against 
these  people.^"*  Bishops  forbade  their  clergy  to  allow  the  Meth- 
odists to  preach  in  their  churches,  and  some  bishops  would  not 
allow  the  minister  to  admit  a  Methodist  preacher  to  the  com- 
munion table."*  ^ 

There  is  an  interesting  anecdote  in  connection  with  White- 
field,  toward  whom,  because  of  his  popularity  and  recognized 
oratorical   powers,   the  bishops   were   especially   antagonistic."*^ 


*°Charles  Wesley,  Journal,  June  19,  1739. 
*'John  Wesley,  Works,  Letter  to  J.  Smith. 
'^Ibid.,  Letter  to  Bishop  of  Exeter,  par.  13. 
"Ibid.,  Letter  to  Mr.  Baily,  par.  13. 

"J-  J-  Ellis,  John  Wesley,  p.  69;  John  Wesley,  Works,  Letter  to  Bishop 
of  London. 

^^John  Wesley,  Journal,  June  i,  1777. 

"Life  and  Times  of  Countess  of  Huntingdon,  vol.  i,  p.  38. 


i66     EARLY  METHODISTS  UNDER  PERSECUTION 

Therefore  they  were  anxious  to  silence  him.  Lord  BoHngbroke 
is  quoted  as  saying  in  a  letter  to  the  Countess  of  Huntingdon 
that  "the  King  has  recommended  to  his  Grace  of  Canterbury 
that  Mr.  Whitefield  should  be  advanced  to  the  [Bishop's]  Bench 
as  the  only  means  of  putting  an  end  to  his  preaching."  Boling- 
broke  adds :  "What  a  keen — what  a  biting  remark !  but  how  just 
and  how  well-earned  by  those  mitred  lords !"  '^'^ 

As  already  mentioned,  during  all  those  turbulent  times  some 
of  the  clergy,  though  few  indeed,  were  friendly.  Yet  in  later 
years  others,  even  those  who  had  been  violent  persecutors,  became 
more  favorable.  Bishop  Gibson  was  a  steady  friend  of  the 
Established  Church,  and  an  opponent  of  the  Methodists,  yet  he 
was  always  a  great  enemy  to  persecution.'*^  Occasionally  a 
minister  was  the  means  of  quieting  the  mob.^^  Even  Dr.  Borlase, 
who  had  been  such  a  bitter  persecutor,^^  reformed,  and  in  1757 
Wesley  learned  that  he  no  longer  persecuted  the  Methodists,  nor 
would  allow  anyone  else  to  do  so.  Moreover,  in  a  late  famine 
he  had  relieved  the  sufferings  of  a  great  number  of  the  poor.^^ 

Near  the  close  of  Wesley's  life  there  was  a  remarkable 
change  in  the  attitude  of  the  clergy  toward  him  and  his  work. 
Persecution  had  not  ceased.  There  was  still  enough  of  it  to  keep 
the  Methodists  humiliated,  but  the  change  was  so  marked  as  to 
cause  Wesley  to  wonder  whether  the  shame  of  the  cross  had 
ceased.  In  1778  a  minister  not  only  allowed  Wesley  to  preach 
in  his  church  but  also  offered  him  a  bed  at  his  house.^^  By 
1780  there  are  very  frequent  references  to  his  preaching  in 
churches.  In  1783  and  again  in  1789  Wesley  says  that  the  tide 
has  so  turned  that  he  had  more  invitations  to  preach  in  churches 
than  he  could  accept.^^     In  1790  a  clergyman  was  willing  that 


"Life  and  Times  of  Countess  of  Huntingdon,  vol.  i,  p.  38;  vol.  ii,  pp. 
179,  282. 

'^Whitehead,  Life  of  John  Wesley,  p.  125. 

**Charles  Wesley,  Journal,  February  5,  1747. 

""John  Wesley,  Journal,  June  21,  1745. 

"Ibid.,  September  21,  1757. 

"'Ibid.,  April  14,  1778. 

"Ibid.,  January  19,  1783 ;  December  27,  1789. 


THE  CLERGY  AND  THE  MAGISTRATES  167 

Wesley  should  preach  in  his  church,  but  was  afraid  of  offending 
the  bishop.  A  gentleman  asked  the  bishop  whether  he  had  any 
objection  to  it,  and  he  replied,  "None  at  all."  ^*  However,  as 
previously  noticed,  at  this  same  time  the  Methodists  were  having 
trouble  enough,^^  and  Wesley  seems  to  think  the  bishop  respon- 
sible for  it.  He  says,  "They  desire  a  license  to  worship  God 
after  their  own  conscience.  Your  Lordship  refuses  it,  and  then 
punishes  them  for  not  having  it."  ^'^  In  this  also  the  bishop 
failed,  through  interference  by  the  King's  court,  and  the  Meth- 
odists were  allowed  to  pursue  their  worship  unmolested. 

If  the  clergy  were  chiefly  responsible  for  the  mobs,  certainly 
the  justices  and  magistrates  were  close  seconds,  for  they  had 
the  power  and  authority  to  quell  the  disturbances,  yet  often  they 
would  take  no  action  at  all,  refusing  warrants  to  those  who 
applied  for  them,  and  in  some  cases  they  themselves  stirred  up 
the  basest  of  the  people  to  violence.  Some  times  they  refused  to 
act  unless  the  injured  would  forsake  the  Methodists,''*'^  Others 
refused  to  act  at  all,  as  at  Cork,  Wednesbury,  etc.,  and  by  this 
means  encouraged  the  rioters.  The  magistrates  and  ministers 
seem  usually  to  have  worked  together, ^^  and  quite  frequently  the 
gentry  could  be  included  in  this  group.^®  In  1745,  while  Wesley 
was  preaching,  some  "were  as  rude  as  they  dared  to  be,  having 
none  of  the  great  vulgar  to  set  them  on."^*'  Later  in  his  life  he 
speaks  very  frequently  of  disturbances  while  he  was  preaching 
by  some  who  by  the  courtesy  of  England  are  called  gentlemen, 
implying  that  notwithstanding  their  rank  in  society,  he  esteemed 
them  vulgar.  He  speaks  of  a  lawyer  who  disturbed  him  while 
preaching; ^^  of  a  gentleman,  who  sent  for  him  and  told  him 
that  "he  would  hire  a  mob  to  pull  the  house  down,  for  we  were 


"John  Wesley,  Journal,  October  20,  1790. 
''"Above,  p.  14. 

^"John  Wesley,  Works,  Letter  to  Bishop  of  ,  June  26,  1790. 

^^John  Wesley,  Journal,  May  25,  1743. 
"^Christian  History,  vol.  vii,  sec.  2,  pp.  i6fif. 
^'Coke  &  Moore,  Life  of  John  Wesley,  pp.  202ff. 
^'John  Wesley,  Journal,  May  10,  1745. 
°^Ibid.,  September  3,  1745. 


i68     EARLY  METHODISTS  UNDER  PERSECUTION 

the  most  disturbing  dogs  in  the  nation,"  and  of  "having  been 
threatened  more  and  more,  especially  by  the  gentry,  who  say 
they  will  send  us  for  soldiers."  He  tells  of  a  justice  who  en- 
couraged the  mob,  of  a  mayor  who  behaved  badly,  of  a  squire 
who,  when  the  vicar  announced  that  Wesley  was  to  preach  in 
the  church,  objected  and  compelled  the  preacher  to  go  elsewhere, 
of  a  magistrate  who  directed  the  mob,  "Do  what  you  will,  then, 
so  you  break  no  bones."  ^^  Also  the  conduct  of  the  justices  who 
condemned  John  Nelson  to  serve  as  a  soldier  must  be  remem- 
bered.^^ Moreover,  it  was  two  justices  that  fined  the  Meth- 
odists so  heavily  in  1790,  and  which  caused  Wesley,  now  an 
old  man,  so  much  anxiety.''^  Together  these  groups  of  men 
stirred  up  a  great  deal  of  strife  in  England,  and  caused  intense 
suffering  on  the  part  of  the  Methodists.  However,  through  the 
courage,  the  devotion,  and  the  spirit  of  sacrifice  on  the  part  of 
both  preachers  and  people,  they  surmounted  all  obstacles  placed 
before  them,  terrible  as  they  were,  and  in  time  changed  the 
attitude  of  nearly  all  England  toward  themselves.  Toward  the 
close  of  Wesley's  life  many  of  the  clergy  were  friends  who  had 
been  persecutors. 


*'John  Wesley,  Journal,  April  9,  1755;  July  29,  1764;  March  18,  1768; 
July  8,  1 76 1. 

°*Above,  pp.  I39ff. 

"John  Wesley,  Works,  Letter  to  Member  of  Parliament. 


CHAPTER  XI 
THE  UNIVERSITY  AND  THE  METHODISTS 

It  is  well  known  that  the  three  great  leaders  of  the  Meth- 
odist movement  were  associated  together  at  Oxford  University, 
and  that  it  was  there  that  the  name  "Methodist"  was  first  applied 
to  them,  and  to  the  group  with  which  they  were  associated,  and 
which  they  had  gathered  about  themselves. 

In  order  to  understand  better  the  relationship  of  events  at 
Oxford  a  few  dates  will  be  helpful.  In  1720  John  Wesley  was 
elected  a  student  at  Christ  Church  College,  Oxford;^  in  1725, 
August  19,  he  was  ordained  deacon  by  Dr.  Potter,  Bishop  of 
Oxford;  ^  on  March  17,  1726,  he  was  elected  Fellow  of  Lincoln 
College,  Oxford ;  ^  and  at  the  same  time  his  brother,  Charles, 
was  elected  a  student  of  Christ  Church  College.^  John  Wesley 
proceeded  to  the  Master  of  Arts  February  14,  1727,^^  and  from 
August  of  that  year  he  was  his  father's  curate  at  Wroote  till 
November,  1729,  when  he  returned  to  the  university,  where  he 
remained  till  he  sailed  for  America.  From  the  time  of  his 
election  as  a  student  in  1726,  Charles  Wesley  remained  at  Oxford 
continually  till  he,  with  his  brother,  sailed  for  Georgia  in  1735. 

Notwithstanding  the  influence  of  his  brother,  Charles  Wesley 
admitted  that  his  first  year  at  Oxford  was  lost  in  diversions. 
Later,  however,  he  became  studious  and  serious.  By  study,  by 
devotions,  and  by  correspondence  with  his  brother,  who  was  then 
his  father's  curate,  he  sought  the  best  method  of  procedure.  In 
due   time   he   became   settled   in   his   religious   convictions,   and 


'John  Whitehead,  Life  of  John  Wesley,  vol.  i,  p.  235. 
°Ibid.,  p,  244. 
^Ibid.,  p.  246. 
*Ibid.,  p.  72. 
^Ibid.,  p.  252. 

i6g 


I70     EARLY  METHODISTS  UNDER  PERSECUTION 

shortly   afterward   gathered   about   himself   a   small   group   of 
friends,  who  were  of  the  same  mind.     He  says  of  himself:  "I 
went  to  the  weekly  sacrament,  and  persuaded  two  or  three  young 
students  to  accompany  me,  and  to  observe  the  method  of  study 
prescribed  by  the  Statutes  of  the  University.     This  gained  for 
me  the  harmless  name  of  'Methodist.'     In  half  a  year  after  this 
my  brother  left  his  curacy  at  Epworth,  and  came  to  our  assistance. 
We  then  proceeded  regularly  in  our  studies,  and  in  doing  what 
good  we  could  to  the  bodies  and  souls  of  men."  ^    Dr.  Whitehead 
says:   "The   following  particulars  appear  evident:    i.   That  he 
[Charles]  was  awakened  to  a  most  serious  and  earnest  desire  of 
being  truly  religious  and  devoted  to  God  while  his  brother  was 
at  Epworth  as  his  father's  curate;  2.  that  he  observed  an  exact 
method  in  his  studies,  and  in  his  attendance  on  the  duties  of 
religion,  receiving  the  sacrament  once  a  week;  3.  that  he  per- 
suaded two  or  three  young  gentlemen  to  join  him  in  these  things, 
among  whom,   I   believe,   Morgan  was  one;  4.   that  the  exact 
method  and  order  which  he  observed  in  spending  his  time,  and 
regulating  his  conduct  gained  him  the  name  'Methodist.'    Hence 
it  appears  that  Charles  Wesley  was  the  first  Methodist,  and  laid 
the  foundation  of  that  little  society  at  Oxford,  which  afterward 
made  so  much  noise  in  the  world."  "^     Mr.  Jackson  says,  "They 
were  diligent  and  methodical  in  the  prosecution  of  their  studies, 
and  in  the  improvement  of  their  time,  unusually  sober  in  their 
spirit  and  general  deportment,  and  very  regular  in  their  atten- 
tion to  religious  duties,  particularly  the  Lord's  Supper,  which  they 
received  every  week."  ^    And  John  Wesley  says  the  name  "was 
first  given  to  three  or  four  young  men  at  Oxford  by  a  student 
of  Christ  Church,  either  in  allusion  to  the  ancient  sect  of  physi- 
cians, so  called  from  their  teaching  that  almost  all  diseases  might 
be  cured  by  a  specific  method  of  diet  and  exercise,  or  from  their 
observing  a  more  regular  method  of  study  and  behavior  than 


"John  Whitehead,  Life  of  Charles  Wesley,  vol.  i,  p.  ^2. 

'Ibid.,  p.  75. 

'Thomas  Jackson,  Life  of  Charles  Wesley,  p.  31. 


THE  UNIVERSITY  AND  THE  METHODISTS        171 

was  usual  with  those  of  their  age  and  station,"  ^  Again  he  says : 
"The  regularity  of  their  behavior  gave  occasion  to  a  young 
gentleman  of  the  college  to  say,  T  think  we  have  got  a  new  set 
of  Methodist.'  .  .  .  The  name  was  new  and  quaint;  it  clave  to 
them  immediately,  and  from  that  time  both  those  four  young 
gentlemen  and  all  that  had  any  religious  connection  with  them 
were  distinguished  by  the  name  'Methodist.'  "  ^° 

The  name,  therefore,  because  of  its  quaintness,  was  first 
applied  in  derision  to  Charles  and  his  friends;  and  before  the 
return  of  John  to  Oxford,  the  "Methodists,"  though  not  more 
than  three  or  four  in  number,  were  known  all  over  the  univer- 
sity. ^^ 

John  Wesley,  in  1725,  "was  much  afifected  by  reading 
Kempis'  Christian  Pattern,  and  Bishop  Taylor's  Rules  for  Holy 
Living  and  Dying."  ^^  In  1726-27  Charles  was  with  him  at  the 
university,  but  the  elder  brother  did  not  succeed  in  arousing  in 
the  younger  any  response  to  his  own  seriousness.^^  However, 
when  John  Wesley  returned  to  the  university  in  1729  the  group 
was  ready  and  anxious  for  his  leadership,  which  he  naturally 
and  readily  assumed,  being  older  than  the  others,  a  Master  of 
Arts,  a  Fellow,  and  tutor  in  the  college. 

As  John  Wesley  joined  this  group  ridicule  was  heaped 
upon  him  together  with  the  others.  Mr.  Southey  says :  "His 
standing  and  character  in  the  university  gave  him  a  degree  of 
credit,  and  his  erudition,  his  keen  logic,  and  ready  speech  com- 
manded respect  wherever  he  was  known.  But  no  talent — and  it 
may  be  added,  no  virtue — can  protect  the  possessor  from  the 
ridicule  of  fools  and  profligates."  ^^     This  is  strong  language, 


'John  Wesley,  Works,  Character  of  a  Methodist,  Introduction,  p.  3. 

^°Ibid.,  Sermon  on  Foundation  of  City  Road  Chapel,  part  ii,  par.  2. 

"Thomas  Jackson,  Life  of  Charles  Wesley,  p.  31. 

^"John  Wesley,  Works,  Sermon  on  Foundation  of  City  Road  Chapel, 
part  ii,  par.  i. 

'''Thos.  Jackson,  Life  of  Charles  Wesley,  p.  31. 

"Robert  Southey,  Life  of  John  Wesley,  vol.  i,  p.  48. 

Note — Mr.  Southey  is  frequently  quoted  in  this  work,  not  because  he  is  a 
"source,"  nor  necessarily  an  authority,  but  chiefly  because  he  was  an  opponent. 


172     EARLY  METHODISTS  UNDER  PERSECUTION 

and  especially  significant,  when  it  is  remembered  that  he  was 
speaking  of  the  personnel  of  Oxford  University.  However,  as 
the  name  "Methodist"  found  its  origin  at  Oxford,  so  also  did 
persecution.  And  it  is  not  improbable  that  the  conduct  of  the 
students  of  the  university  exerted  an  influence  wholesome  toward 
violence,  if  not  inciting  to  the  terrible  outrages  that  later  were 
heaped  upon  the  Methodists  by  the  more  ignorant  and  degraded 
rabble. 

After  John  Wesley  had  become  the  leader  of  the  Oxford 
Methodists,  led  by  Mr.  Morgan,  one  of  their  number,  they  began 
to  visit  the  sick,  the  poor,  and  the  condemned  in  the  prisons. 
Owing  to  opposition,  John  Wesley  wrote  to  his  father  for  advice. 
The  father  directed  them  first  to  consult  with  him  "who  has  a 
jurisdiction  over  the  prisoners,  and  the  next  is  to  obtain  the 
direction  and  approbation  of  your  bishop."  ^^  Consequently,  they 
consulted  Mr.  Gerard,  chaplain  to  the  bishop,  and  Mr.  Gerard 
consulted  the  bishop,  who  "not  only  gave  his  permission,  but  was 
highly  pleased  with  the  undertaking,  and  hoped  it  would  have 
the  desired  success."  ^*^ 

Whitefield  says  that  "sheltered  by  such  respectable  authority, 
they  thought  themselves  secure,  and  prosecuted  their  design 
with  diligence."  ^"^  But  this  authority  did  not  allay  the  persecu- 
tion. Wits  now  entered  the  field  against  them.  Hence  they  were 
"objects  both  of  ridicule  and  censure,  and  were  known  in  the 
university  as  the  Reforming  Club,  the  Godly  Club,  Sacrament- 
arians,  Bible  Moths,  Supererogation  Men,  and  the  Enthusiasts, 
so  that  some  of  them  found  it  difficult  to  maintain  their  ground 
amidst  the  raillery  and  invection  with  which  they  were  treated."  ^^ 

But  most  of  the  opposition  "being  persons  of  well-known 
characters,  they  made  no  proselytes  from  the  sacrament  till  a 


'''John  Whitehead,  Life  of  John  Wesley,  vol.  i,  p.  260. 

'"Ibid.,  vol.  i,  p.  261. 

"Ibid. 

"Thomas  Jackson,  Life  of  Charles  Wesley,  one-volume  edition,  p.  42 ;  also, 
Whitehead,  Life  of  John  Wesley,  vol.  i,  pp.  26if]f;  Henry  Moore,  Life  of 
John  Wesley,  vol.  i,  pp.  169  and  175. 


THE  UNIVERSITY  AND  THE  METHODISTS        173 

gentleman,  eminent  for  learning,  and  well  esteemed  for  piety, 
joining  them,  told  his  nephew  that  if  he  dared  to  go  to  the 
weekly  communion  any  longer,  he  would  turn  him  out  of  doors. 
This  argument  had  no  success;  the  young  gentleman  communi- 
cated next  week.  The  uncle  now  became  more  violent,  and 
shook  his  nephew  by  the  throat  to  convince  him  more  effectively 
that  receiving  the  sacrament  every  week  was  founded  in  error. 
But  this  argument  appearing  to  the  young  gentleman  to  have 
no  weight  in  it,  he  continued  his  usual  practice."  The  uncle 
now  changed  his  tactics,  and  "by  a  soft  and  obliging  manner" 
"melted  down  the  young  gentleman's  resolution  of  being  so 
strictly  religious,  and  from  this  time  he  began  to  absent  himself 
five  Sundays  out  of  six  from  the  sacrament."  "This  success 
gave  the  opposition  new  strength,  and  one  of  the  seniors  of  the 
college,  consulting  with  the  doctor,  they  prevailed  with  two 
other  young  gentlemen  to  promise  they  would  only  communicate 
three  times  a  year."  ^^ 

The  opposition  therefore  became  more  serious  still  by  some 
persons  of  influence  taking  so  decided  a  part  against  them.^'^ 
Henry  Moore  says:  "In  the  beginning  of  1731  a  meeting  was 
held  by  several  of  the  seniors  of  the  college  to  consult  on  the 
speediest  way  to  stop  the  progress  of  enthusiasm  in  it.  Wesley 
and  his  friends  did  not  learn  what  was  the  result  of  this  very 

pious  consultation,  but  it  was  soon  publicly  reported  that  Dr. 

and  the  censors  were  going  to  blow  up  the  Godly  Club."  ^^ 

This  continued  opposition  led  the  two  brothers  to  write 
again  to  their  father  for  further  council.  Among  other  sug- 
gestions the  father  advised  them  "to  use  great  mildness  toward 
their  persecutors,  but  at  the  same  time  to  avoid  a  mean  or  sneak- 
ing behavior,  and  rather  to  show  an  open,  manly  firmness,  which 
is  highly  becoming  in  a  mind  conscious  of  acting  well."  In 
answer  to  this  Wesley  wrote  his  father :  "We  all  return  you  our 
sincere  thanks  for  your  timely  and  necessary  advice ;  and  should 


*John  Whitehead,  Life  of  John  Wesley,  vol.  i,  pp.  261,  262. 

"Ibid.,  vol.  i,  p.  262. 

^Henry  Moore,  Life  of  John  Wesley,  vol.  i,  p.  175. 


174     EARLY  METHODISTS  UNDER  PERSECUTION 

be  exceedingly  glad  if  it  were  as  easy  to  follow  it  as  it  is  im- 
possible not  to  approve  it."  ^^ 

In  1732  Whitefield  went  up  to  the  university.  He  says  the 
Methodists  "were  then  much  talked  of  at  Oxford,"  ^^  and  before 
going  there  he  had  heard  of  them,  and  notwithstanding  their 
unpopularity,  he  had  admired  them.  Without  connecting  him- 
self with  them,  he  began  to  follow  their  example,  and  "to  receive 
the  sacrament  at  a  parish  church  near  our  college,  and  at  the 
castle  where  the  despised  Methodists  used  to  receive  once  a 
month."  He  adds  that  he  "strenuously  defended  them"  when  he 
"heard  them  reviled  by  the  students,"  and  was  "strongly  inclined 
to  follow  their  good  example"  when  he  "saw  them  go  through 
a  ridiculing  crowd  to  receive  the  holy  sacrament  at  Saint 
Mary's."  2^ 

To  quote  his  journal  again,  he  says :  "The  first  thing  I  was 
called  to  give  up  for  His  dear  Name's  sake  was  what  the  world 
calls  my  fair  reputation ;  for  I  had  no  sooner  received  the  sacra- 
ment publicly  on  a  week  day  at  Saint  Mary's  but  I  was  set  up  as 
a  mark  for  all  the  polite  students  that  knew  me  to  shoot  at. 
Soon  after  I  also  incurred  the  displeasure  of  the  master  of  the 
college,  who  frequently  chid,  and  once  threatened  to  expel  me, 
if  ever  I  visited  the  poor  again."  ^^  Whitefield  replied  hastily, 
"Sir,  if  it  displeaseth  you,  I  will  go  no  more,"  but  adds :  "My 
heart  smote  me  immediately.  I  repented  and  went  again.  He 
heard  of  it  and  threatened;  but  for  fear  he  should  be  looked 
upon  as  a  persecutor,  let  me  alone."  ^^  But  he  says :  "I  daily 
underwent  some  contempt  from  the  collegians.  Some  have 
thrown  dirt  at,  and  others  took  away  their  pay  from  me."  ^"^ 

In  December,   1740,  a  student,  Charles  Casper  Graves  by 


"John  Whitehead,  Life  of  John  Wesley,  vol.  i,  p.  263;  Henry  Moore, 
Life  of  John  Wesley,  vol.  i,  p.  171. 

^^George  Whitefield,  Journal,  p.  10,  1756  edition. 

=nbid. 

"Ibid.,  pp.  I2ff. 

^"Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  504. 

"George  Whitefield,  Journal,  p.  13. 

Note — Whitefield  was  a  servitor  at  the  college. 


THE  UNIVERSITY  AND  THE  METHODISTS        175 

name,  in  order  to  receive  his  testimonial  from  the  university  was 
compelled  to  sign  a  paper  containing  the  following  declarations : 
"I,  Charles  Casper  Graves,  do  hereby  declare  that  I  do  renounce 
the  modern  practice  and  principles  of  the  persons  commonly 
called  Methodists,  namely,  of  preaching  in  fields,  of  assembling 
together  and  expounding  the  Holy  Scriptures  in  private  houses 
and  elsewhere  than  in  churches,  in  an  irregular  and  disorderly 
manner,  and  their  pretensions  to  an  extraordinary  inspiration 
and  inward  feeling  of  the  Holy  Spirit.  I  do  further  declare  my 
conformity  to  the  liturgy  of  the  Church  of  England  and  my 
unfeigned  assent  and  consent  to  the  articles  thereof,  commonly 
called  the  Thirty-Nine  Articles.  Lastly,  I  do  declare  that  I  am 
heartily  sorry  that  I  have  given  offense  and  scandal  by  frequent- 
ing the  meetings  and  attending  the  expositions  of  the  persons 
commonly  called  Methodists,  and  that  I  will  not  frequent  their 
meetings,  nor  attend  their  expositions  for  the  future,  nor  take 
upon  me  to  preach  and  expound  the  Scripture  in  the  manner 
practised  by  them."  ^^ 

In  August,  1742,  Mr.  Graves  published  a  full  retraction  of 
this  pledge.  Of  this  only  the  first  paragraph  is  quoted  here.  It 
is  as  follows :  "I  believe  myself  Indispensably  obliged  openly  to 
declare  before  God  and  the  world  that  the  motives  whereby  I  was 
Induced  to  sign  that  paper  were  partly  a  sinful  fear  of  man; 
partly  an  Improper  deference  to  the  judgment  of  those  whom  I 
accounted  wiser  than  myself,  and  lastly  a  resolution  that,  If  my 
own  judgment  should  be  at  any  time  better  Informed,  I  would 
then  openly  retract  In  the  presence  of  God  and  man  whatever  I 
should  be  convinced  I  had  said  and  done  amiss.  Accordingly, 
having  now  had  (besides  a  strong  conviction  immediately  conse- 
quent thereon)  many  opportunities  of  Informing  my  judgment 
better,  and  being  fully  convinced  of  my  fault,  I  do  hereby  declare 
my  sincere  repentance  for  my  wicked  compliance  with  those 
oppressive  men,  who  without  any  color  of  law  divine  or  human, 
Imposed  such  a  condition  of  receiving  a  testimonial  upon  me." 


'John  Wesley,  Journal,  August  16,  1742. 


176     EARLY  METHODISTS  UNDER  PERSECUTION 

In  the  other  paragraphs  he  retracts  all  the  remainder  of  the 
paper  except  the  articles  and  doctrines  of  the  Church  of  Eng- 
land.29 

"On  the  4th  of  April,  1742,  Charles  Wesley  preached  in  his 
turn  before  the  University  of  Oxford."  "Whether  he  ever 
preached  again  in  the  same  place  does  not  appear."  ^" 

Of  himself  John  Wesley  says :  "Friday,  August  24,  St. 
Bartholomew's  Day,  I  preached  for  the  last  time  before  the 
University  of  Oxford  (1744)  .  .  .^^  it  being  determined  that 
when  my  next  turn  to  preach  came  they  would  pay  another  person 
to  preach  for  me.  And  so  they  did  twice  or  thrice,  even  to  the 
time  that  I  resigned  my  fellowship."  ^^  This  he  resigned  June  i, 
1751,^^  and  thus  ended  forever  his  connection  as  a  Fellow  with 
the  university,  which  he  so  greatly  admired  but  which  had 
repudiated  him. 

At  Cambridge,  in  1764,  there  was  a  group  of  Methodists 
of  which  Rowland  Hill  was  the  center.  Before  going  to  the 
university  he  had  become  a  Methodist  of  the  Calvinistic  wing.^^ 
Mr.  Hill  was  the  son  of  Sir  Rowland  Hill,  baronet  of  Hawkstone, 
and  the  brother  of  Richard  Hill,  afterward  Sir  Richard  Hill. 
Consequently,  his  birth,  position,  and  wealth  gave  him  an  in- 
fluence and  a  protection  which  many  others  did  not  enjoy.  How- 
ever, Mr.  Sidney  informs  us  that  "when  he  entered  the  university 
Mr.  Rowland  Hill  soon  encountered  the  contempt  he  had  ex- 
pected to  find  there,  and  frequently  he  has  said  that  he  was, 
merely  on  account  of  his  religion,   such  a  marked  and  hated 


'"John  Wesley,  Journal,  August  16,  1742. 

^"Thomas  Jackson,  Life  of  Charles  Wesley,  pp.  250,  251. 

^^NoTE — Just  eighty-two  years  earlier  to  a  day  occurred  the  ejection  of 
about  two  thousand  dissenting  ministers  from  the  pulpits  of  the  Church  of 
England.  Among  these  were  both  of  Wesley's  grandfathers,  the  first  John 
Wesley,  and  Dr.  Samuel  Annesley.  A  great-grandfather  also  was  ejected 
about  the  same  time.  (John  Wesley,  Works,  History  of  People  Called  Meth- 
odist, par.  30.) 

^"John  Wesley,  Works,  History  of  People  Called  Methodist,  par.  30;  also 
Journal,  August  24,  1744. 

^•'John  Wesley,  Journal,  June  i,  1751. 

'*Edwin  Sidney,  Life  of  Rev.  Rowland  Hill,  p.  40. 


THE  UNIVERSITY  AND  THE  METHODISTS        177 

person  that  nobody  in  the  college  even  gave  him  a  cordial  smile, 
except  the  old  shoeblack  at  the  gate,  who  had  the  love  of  Christ 
in  his  heart."  ^^ 

Mr.  Hill  seems  not  to  have  been  alone  very  long.  He 
succeeded  in  persuading  some  of  his  fellow  students  to  join  him. 
But  his  "efforts  were  not  confined  to  the  gownsmen  of  the  univer- 
sity; he  visited  the  jail  and  the  sick,  and  commenced  speaking 
In  several  place  in  Cambridge  and  in  the  adjacent  villages.  This 
unusual  proceeding  of  an  undergraduate  brought  down  on  him 
the  severest  censure  from  his  college,  and  insults  from  the 
populace  of  the  town."^*' 

In  1767  matters  seem  to  have  reached  a  crisis.  Tyerman 
quotes  Whitefield  as  writing :  "There  is  hot  work  at  Cambridge, 
One  dear  youth  is  likely  to  be  expelled.  Mr.  Lee  is  suspended 
without  private  admonition  or  having  a  moment's  warning."  ^'^ 
And  again  he  writes,  "Our  dear  Penty  [probably  Mr,  Penty- 
cross,  a  college  friend  of  Rowland  Hill]  is  under  the  cross  at 
Cambridge."  ^^  Mr.  Rowland  Hill  is  mentioned  as  preaching  at 
one  time  when  "some  gownsmen  were  there,  but  were  permitted 
to  do  no  more  than  gnash  with  their  teeth."  ^^  A  friend  writes 
him  concerning  the  college  as  follows :  "The  sum  of  their  deter- 
mination concerning  me  may  be  comprised  in  these  few  words — 
that  I  immediately  return  to  college,  and  that  unless  they  receive 
a  letter  of  my  recanting  my  present  principles,  which  they  (who 
know  not  what  they  say  nor  whereof  they  affirm)  declare  are 
contrary  to  the  doctrines  of  the  Christian  Church,  I  am  to 
have  no  further  benefit  from  them,  and  my  exhibition  of  thirty 
pounds  to  be  withdrawn."  *^  We  are  not  told  that  the  recanta- 
tion was  made,  nor  that  the  exhibition  was  withdrawn.  The 
superiors   of    Mr.    Hill    "in   the   university   condemned   in   the 


^Edwin  Sidney,  Life  of  Rev.  Rowland  Hill,  p.  34. 

''Ibid.,  pp.  36ff. 

'^Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  535. 

'^Edwin  Sidney,  Life  of  Rowland  Hill,  p.  46. 

''Ibid.,  p.  39. 

■"Ibid.,  pp.  46,  47. 


178     EARLY  METHODISTS  UNDER  PERSECUTION 

strongest  terms  his  infringment  of  discipline.  Hints  of  a  refusal 
of  testimonials,  and  even  degree  were  held  out  as  the  probable 
result  of  his  irregularities."'*^  His  sister  is  quoted  as  writing  to 
a  friend  that  "to  such  a  deplorable  apostasy  is  the  world  come 
that  young  men  who  are  steadfastly  attached  to  the  church  and 
live  exemplary  lives  can  hardly  get  their  testimonials  signed  for 
orders."  *^  And  from  letters  of  Whitefield,  probably  to  Mr. 
Hill,  he  was  threatened  with  expulsion.  Whitefield  says:  "If 
the  expulsion  should  be  permitted,  it  will  take,  I  believe,  only  for 
a  little  time,  and  soon  be  repented  of."^"  "By  your  brother 
Peter's  letter,  the  hour  of  expulsion  is  not  yet  come.  Surely, 
they  will  not  be  so  imprudent,  or  act  so  contrary  to  the  laws  of 
English  liberty.  I  long  to  know  what  statutes  they  say  you  have 
broken."  '^^  From  this  it  appears  that  the  opposition  grew 
stronger.  However,  Mr.  Hill  was  not  expelled.  In  January, 
1769,  he  received  his  degree,  and  on  June  6,  1773,  was  admitted 
to  orders,*^  and  soon  became  one  of  the  leading  preachers  of 
England. 

The  Oxford  and  Cambridge  Methodists  were  in  close  rela- 
tions with  each  other,  and,  as  their  leaders  corresponded,  each 
group  was  familiar  with  the  proceedings  of  the  other.  Each 
group  knew  of  the  threatenings  at  the  other  university.''*^  These 
threats  appear  to  have  been  much  the  same.  Only  at  Oxford  the 
threatenings  were  put  into  execution,  and  on  March  11,  1 768, 
six  students  were  expelled. 

It  appears  that  the  Oxford  Methodists  were  accustomed  to 
meet  for  religious  exercises  at  the  home  of  a  Mrs.  Durbridge, 
the  widow  of  a  friend  of  Whitefield.  The  leader  of  this  group 
was  Dr.  Stillingfleet,  Fellow  of  Merton  College,  and  afterward 
Prebendary  of  Worcester  College  and  a  writer.  He  was  a  friend 
of  Lady  Huntingdon.    He  expounded  the  Scriptures  and  prayed, 

"Edwin  Sidney,  Life  of  Rev.  Rowland  Hill,  p.  40. 

'=Ibid.,  p.  48. 

"George  Whitefield,  Works,  Letter  dated  London,  August  26,  1767. 

^^Ibid.,  Letter,  London,  October  23,  1767. 

^^Edwin  Sidney,  Life  of  Rowland  Hill,  pp.  55  and  94. 

^''Ibid.,  p.  49;  Life  of  Countess  of  Huntingdon,  vol.  i,  pp.  42iflf. 


THE  UNIVERSITY  AND  THE  METHODISTS        179 

and  invited  the  students  to  do  the  same,  to  which  they  comphed. 
This,  together  with  their  piety,  unusual  for  the  time,  their  zeal 
and  their  preaching  in  the  neighborhood,  excited  the  ridicule  of 
the  townsmen,  and  raised  a  storm  about  them  in  the  university.^ '^ 
These  students  were  Mr.  Hallward,  of  Worcester  College ;  Mr. 
Foster,  of  Queen's  College ;  Mr.  Pugh,  of  Herford  College ;  Mr. 
Gordon,  of  Magdalene  College;  Mr.  Clark,  of  Saint  John's 
College,  besides  the  six  students  who  suffered  expulsion.*^ 

It  was  in  the  autumn  of  1767  that  their  meetings  became 
known  to  the  authorities  of  the  university.  They  then  were 
threatened  with  the  loss  of  standing,  of  degrees,  of  orders,  and  of 
expulsion,  but  some  of  them  thought  it  cowardly  to  desist  merely 
because  their  conduct  attracted  opposition.^^  However,  Mr. 
Richard  Hill  declares,  and  no  one  denies,  that  the  six  students 
who  were  expelled  "did  abstain  as  soon  as  ever  they  were  told 
that  their  meetings  were  contrary  to  the  will  of  those  who  had  the 
authority  over  them  in  the  university,  and  not  one  of  them  had 
been  present  at  any  such  meetings  for  some  months  before  their 
expulsion,  but  all  declared  it  was  their  determination  not  to 
attend  them  again."  ^^ 

It  was  in  the  spring  of  1768  that  the  storm  broke  upon  them 
with  all  its  fury.  But  the  fury  of  the  storm  was  directed  against 
six  poor  men  of  Saint  Edmund  Hall,  who  were  without  influential 
friends  to  support  them.  The  others,  who  were  in  more  favor- 
able circumstances,  were  permitted  to  complete  their  college 
training  without  interruption.^^ 


^'Edwin  Sidney,  Life  of  Rowland  Hill,  p.  49;  Life  of  Countess  of 
Huntingdon,  vol.  i,  p.  421  ff.;  also  Dr.  Nowell's  Answer  to  Pietas  Oxoniensis, 
pp.  24,  25,  117. 

*^Life  of  Countess  of  Huntingdon,  vol.  i,  p.  422. 

A  good  account  of  this  may  be  found  in  Chapter  V  of  the  Rev.  Edwin 
Sidney's  Life  of  Sir  Richard  Hill,  Bart. 

^*Ibid. ;  also  Sidnej',  Life  of  Rowland  Hill,  p.  49. 

^"Richard  Hill,  Pietas  Oxoniensis,  p.  23 ;  also  Answer  to  same  by  Dr. 
Thomas  Nowell,  p.  45. 

^'Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  544;  Dr.  Nowell's  An- 
swer to  Pietas  Oxoniensis,  pp.  23ff. ;  Pietas  Oxoniensis,  pp.  26ff. 


i8o     EARLY  METHODISTS  UNDER  PERSECUTION 

The  trouble  was  started  by  Mr.  John  Higson,  M.A.,  vice- 
principal  and  tutor  of  Saint  Edmund  Hall,  a  person  who  was 
subject  to  attacks  of  insanity.  He  first  complained  to  the  prin- 
cipal of  the  Hall,  Dr.  Dixon,  "that  there  were  several  enthusiasts 
in  that  society  who  talked  of  regeneration,  inspiration,  and  draw- 
ing nigh  to  God."  ^^  The  principal,  who  knew  the  righteous 
lives  of  the  pupils,  passed  over  the  complaint  as  an  indication  of 
recurring  insanity.  Mr.  Higson  then  complained  to  David 
Durell,  D.D.,  vice-chancellor  of  the  university  and  visitor  of 
Saint  Edmund  Hall,  who  listened  with  sympathetic  ear,  and  pro- 
ceeded to  form  a  court,  to  appoint  a  time  for  the  hearing,  and  to 
bring  the  young  men  to  trial. ^^ 

The  conclave  consisted  of  Dr.  David  Durell,  vice-chancellor 
of  the  university  and  visitor  of  Saint  Edmund  Hall;  Dr.  Thomas 
Randolph,  president  of  Corpus  Christi  College,  etc. ;  Dr.  Thomas 
Nowell,  principal  of  Saint  Mary's  Hall;  Dr.  Thomas  Fothergill, 
provost  of  Queen's  College,  and  the  Rev.  Francis  Atterbury, 
M.A.,  senior  proctor  of  the  university.  The  students  arraigned 
were  Benjamin  Kay,  James  Matthews,  Thomas  Jones,  Thomas 
Grove,  Erasmus  Middleton,  Benjamin  Blatch,^^  and  Joseph  Ship- 
man. ^^  They  were  cited  to  appear  before  the  court  by  a  notice 
on  the  door  of  the  Hall  cliapel.^*^  Dr.  Dixon,  who  as  principal 
of  their  Hall  knew  them  personally,  "defended  their  doctrines 
from  the  Thirty-Nine  Articles  of  the  Established  Church,  and 
spoke  in  the  highest  terms  of  the  piety  and  exemplariness  of 
their  lives.  But  his  motion  was  overruled  and  sentence  pro- 
nounced against  them."  ^'^     At  the  conclusion  of  the  trial  the 


^"Pietas  Oxoniensis,  pp.  8ff. ;  Nowell's  Answer,  p.  lo. 

"^^Noweirs  Answer,  p.  i8. 

^NoTE — Benjamin  Blatch  was  not  a  Methodist.  Very  little  is  said  of  him, 
except  that  he  was  dismissed  as  not  having  had  any  school  learning,  and  not 
being  certain  whether  he  should  pursue  a  profession.    (Nowell's  Answer,  p.  26.) 

='Ibid.,  p.  28. 

""Pietas  Oxoniensis,  p.  14;  Nowell's  Answer,  p.  21. 

^Xetter  quoted  in  Goliath  Slain,  by  Richard  Hill,  p.  193,  Tyerman 
Collection  of  Pamphlets,  vol.  cclvii;  Pietas  Oxoniensis,  preface,  p.  5;  White- 
£eld,  Letter  to  Dr.  Durell,  Vice-Chancellor  of  Oxford,  p.  21. 


THE  UNIVERSITY  AND  THE  METHODISTS        i8i 

vice-chancellor  was  heard  to  say  to  Mr.  Higson  that  for  his  good 
work  the  whole  university  was  much  obliged  to  him.^^ 

The  vice-chancellor  of  the  university,  as  noted  above,  was 
also  visitor  of  Saint  Edmund  Hall,  to  which  these  students  were 
attached.^^  The  depositions  were  made  before  him  as  visitor  of 
the  Hall,  and  not  as  vice-chancellor  of  the  university,  for  the 
trial  "was  never  pretended  to  be  an  university  act ;  to  constitute 
it  such,  it  must  have  had  the  sanction  of  convocation,  to  which 
this  complaint  was  not,  nor,  indeed,  could  with  any  propriety  be 
submitted."  ^^  He  pronounced  the  sentence  by  his  visitorial 
authority,  in  which  capacity  alone  he  acted  by  the  advice  of  the 
Heads  of  Houses.  Thus  it  appears  not  to  have  been  considered 
a  university  affair,  but  merely  a  matter  relating  and  confined  to 
the  one  Hall. 

The  expulsion  created  a  great  stir.  The  periodicals  of  the 
time  published  accounts  of  it,  and  commented  thereon.  The 
friends  of  the  young  men  sent  letters  to  these  papers,  and  some, 
who  were  not  Methodists,  wrote  in  behalf  of  the  young  men 
and  in  behalf  of  what  they  believed  to  be  justice. *^^  Also 
pamphlets  and  books  were  written  in  defense  of  the  expelled 
students.  In  these  communications  some  very  uncomplimentary 
statements  were  made,  which  reveal  to  us  an  exceedingly  un- 
savory condition  existing  at  the  university.  In  some  the  vice- 
chancellor  and  his  court  were  vigorously  assailed  and  unspar- 
ingly condemned.  Indeed,  the  publicity  given  to  the  affair,  to- 
gether with  the  vigor  and  strength  of  the  attacks,  compelled  the 
university  men  to  take  the  field  and  to  write  in  their  own  de- 
fense. It  is  through  these  pamphlets  and  books  of  both  parties 
that  one  is  able  to  discern  the  real  issue  at  stake. 

As  the  students  were  of  the  Calvinistic  branch  of  Methodism, 
naturally  Whitefield  was  the  first  of  the  pamphleteers  to  write 


"'Richard  Hill,  Goliath  Slain,  p.  193;  Nowell's  Answer,  p.  16. 
""Nowell's  Answer,  p.  18. 
""Ibid.,  p.  5. 

"See  Goliath  Slain,  pp.  193S.;  also  Life  of  Countess  of  Huntingdon, 
vol.  i,  p.  423. 


i82     EARLY  METHODISTS  UNDER  PERSECUTION 

in  their  behalf.  On  April  12,  1768,  he  published  an  open  letter  of 
fifty  pages  to  Dr.  Durell,  the  vice-chancellor  of  the  university, 
defending  the  students.*^^  This  is  a  production  of  considerable 
strength,  which  appealed  both  to  Scripture  and  to  reason.  Of 
course  he  does  not  deny  that  they  held  Methodist  doctrines  of 
the  Calvinistic  type,  but  he  maintains  that  these  are  the  doctrines 
of  the  Church  of  England,  and  quotes  the  liturgy  to  prove  his 
contention.  He  does  not  deny  that  at  times  they  used  extempore 
prayer,  but  he  says,  if  that  at  all  times  is  wrong,  "what  sinners, 
what  great  sinners,  must  they  have  been  who  prayed  and  that 
too  out  of  necessity  in  an  extempore  way  before  any  forms  of 
prayer  were  or  could  be  printed  or  heard  of  !"®^  He  con- 
demns the  expulsion  as  contrary  both  to  the  laws  of  man  and 
of  God. 

A  former  member  of  the  university,  who  signs  himself 
"W.  C,"  answered  Whitefield.^'*  This  is  a  weak  attempt  of  sixty- 
two  pages  at  vindication,  but  a  vociferous,  and  rather  vulgar 
attack  upon  the  Methodists,  and  upon  Methodist  doctrine,  which 
the  author  is  pleased  to  call  "enthusiastic  rant."  ^^  It  shows 
considerably  more  spleen  than  mental  penetration  or  accuracy. 

On  May  14,  1768,  the  defense  published  another  pamphlet 
of  sixteen  pages  entitled  A  Vindication  of  the  Proceedings 
against  the  Six  Members  of  Edmund  Hall,  by  a  Gentleman  of 
the  University.^*^  This  is  a  courteous  and  well-written  document. 
From  it  one  gathers  that  the  university  made  its  own  laws  to 
cover  these  cases,  and  determined  of  itself  and  by  itself  what 
was  a  violation  of  these  laws,  and  who  was  guilty  in  case  of 
violation.  It  also  determined,  so  far  as  itself  was  concerned, 
what  were  the  doctrines  of  the  Church  of  England,  or,  rather, 


"'Tyerman  Collection  of  Pamphlets,  vol.  cclvii. 

"'^Whitefield's  Letter  to  Dr.  Durell,  p.  10,  Tyerman  Collection  of  Pam- 
phlets, vol.  cclvii. 

'■■Remarks  upon  Mr.  Whitefield's  Letter  to  Dr.  Durell,  Tyerman  Collec- 
tion of  Pamphlets,  vol.  cclvii. 

«=Ibid.,  p.  2. 

""^Tyerman  Collection  of  Pamphlets,  vols,  clxvii  and  cclvii. 


THE  UNIVERSITY  AND  THE  METHODISTS       183 

how  those  doctrines  were  to  be  interpreted.  In  March,  1769, 
a  second  edition  of  this  pamphlet  was  pubHshed  with  notes  and 
an  appendix.^'^ 

On  June  i,  1768,  the  strongest  attack  of  all  was  made  upon 
the  court  that  expelled  the  students  by  Mr.  Richard  Hill,  after- 
ward Sir  Richard  Hill,  who  was  a  Master  of  Arts  from  the 
University  of  Oxford.  Unfortunately,  like  his  younger  brother 
Rowland,  Mr.  Richard  Hill  was  rather  an  intemperate  writer, 
and  somewhat  given  to  extravagance  of  expression,  but  his 
pamphlet  or  book  of  one  hundred  and  two  octavo  pages,  entitled 
Pietas  Oxoniensis,^^  was  so  vigorous  and  so  much  to  the  point 
that  the  monthly  reviewers  demanded  an  answer.  One  of  them 
says :  "This  is  a  well-digested  and  specious  defense  of  the  stu- 
dents. We  look  upon  it  to  be  a  pamphlet  of  such  dangerous 
tendency  that  it  ought  to  be  fully  answered  and  refuted  by  the 
gentlemen  of  Oxford,  who  are  so  freely  attacked  in  it."  ^^  Like 
Whitefield,  Mr.  Hill  used  considerable  space  in  defending  the 
doctrine  of  predestination.  Yet  he  reserved  sufficient  room  to 
make  some  very  pointed  arguments,  and  to  ask  some  exceedingly 
annoying  questions.  This  called  forth  the  answer  demanded  by 
the  reviewers. 

At  the  trial  one  of  the  assessors.  Dr.  Thomas  Nowell,  took 
notes  of  the  proceedings  chiefly  for  his  own  convenience,'^*'  and 
these  remain  the  record  of  the  trial.  Being  practically  forced 
into  the  field.  Dr.  Nowell  published  a  one-hundred-and-fifty- 
octavo-page  answer  to  Pietas  Oxoniensis,  September  10,  1768. 
It  is  a  straightforward  account  of  the  matter,  though  not  entirely 
unprejudiced,  and  serves  better  than  anything  else  pubHshed  to 
show  the  real  attitude  of  the  authorities  of  the  university.  Dr. 
Nowell  had  the  great  advantage  of  having  been  present  at  the 
trial,  and  of  having  notes  upon  it.     Hence  he  could  write  from 


"Tyerman  Collection  of  Pamphlets,  vol.  clxvii. 
""Ibid.,  vols,  clxvii  and  cclvii. 

**Quoted  by  Mr.  Hill,  Appended  to  Pietas  Oxoniensis,  p.  100. 
'"Nowell's  Answer  to  Pietas  Oxoniensis,  p.  13,  Tyerman  Collection  of 
Pamphlets,  vol  cclvii. 


i84    EARLY  METHODISTS  UNDER  PERSECUTION 

first-hand  information/^  After  the  pronouncement  of  expulsion 
two  of  the  young  men  went  to  the  vice-chancellor  and  asked  for 
a  copy  of  the  articles  of  accusation.  This  the  vice-chancellor 
refused  to  give.'^^  Mr.  Hill  got  the  articles  as  accurately  as 
possible  from  those  who  were  present  at  the  trial,  and  as  they 
remembered  them.  Whitefield  asserts  that  the  students  "were 
hissed  at,  pushed  about,  and  treated  in  a  manner  that  the  vilest 
criminal  is  not  allowed  to  be  treated  whether  at  the  Old  Bailey 
or  any  court  of  justice  in  the  kingdom.'"^^ 

Another  matter  of  interest  lies  in  the  fact  that  one  of  their 
accusers  who  had  become  drunken  and  had  spoken  disparagingly 
of  the  Bible,  had  expressed  sentiments  of  skepticism,  and  who 
was  known  in  the  Hall  as  "the  infidel,"  by  signing  a  recantation 
of  his  errors,  was  excused  and  later  was  promoted  to  orders.'^* 
Also  there  were  other  and  flagrant  instances  of  the  grossest 
immorality  which  were  passed  over  unnoticed,  while  the  Meth- 
odist students,  against  whose  character  no  complaint  was  made, 
were  thus  severely  punished.  Mr.  Hill  well  laments  that  father- 
ing illegitimate  children  should  have  been  passed  over  without 
expulsion,  while  administering  the  holy  sacrament  to  an  ass,  for 
which  the  perpetrator  was  expelled,  should  thus  be  ranked  with 
reading,  praying  extempore  and  expounding  the  Scriptures  in  a 
private  house. "^^ 

It  is  asserted  too  by  all  the  university  writers  that  these 
students  were  illiterate,  thus  classing  them  all  together.  Samuel 
Johnson  says  of  them,  "Sir,  they  were  examined,  and  found  to 


"Note — In  this  chapter  nothing  is  positively  asserted  concerning  the  ex- 
pulsion of  these  students  except  what  is  acknowledged,  or  at  least  not  denied, 
by  Dr.  Nowell. 

"Pietas  Oxoniensis,  p.  14;  Nowell's  Answer,  p.  15. 

"George  Whitefield,  Letter  to  Dr.  Durell,  p.  19,  Tyerman  Collection  of 
Pamphlets,  vol.  cclvii. 

Note — Dr.  Nowell  says  that  there  was  no  mistreatment  during  the  trial 
and  while  sentence  was  pronounced.  But  he  does  not  say  a  word  about  what 
happened  afterward.  (See  Nowell's  Answer,  pp.  143,  144,  Tyerman  Collec- 
tion of  Pamphlets,  vol.  cclvii.) 

'^Pietas  Oxoniensis,  pp.  3 iff.;  Nowell's  Answer,  pp.  57ff. 

"Ibid.,  pp.  26ff. ;  Nowell's  Answer,  p.  50. 


THE  UNIVERSITY  AND  THE  METHODISTS        185 

be  mighty  ignorant  fellows,"  and  for  this  reason  he  believed  that 
their  expulsion  "was  extremely  just  and  proper."  "^^  This  state- 
ment was  made  four  years  after  the  expulsion,  and  coming  from 
such  a  source  indicates  that  the  general  impression  was  false,  as 
will  be  shown  later.  In  this  the  university  writers  were  unfair, 
as  is  shown  by  the  articles  of  expulsion  compared  with  state- 
ments by  their  friends,  which  were  not  denied. 

Following  this  answer  by  Dr.  Nowell,  on  December  8,  1768, 
Mr.  Hill  published  another  pamphlet  of  tw^o  hundred  and  four- 
teen pages  entitled  Goliath  Slain. '^'^  This  is  even  more  vigorous 
than  Pietas  Oxoniensis.  It  deals  extensively  with  the  doctrinal 
and  legal  phase  of  the  matter,  and  also  makes  some  strong  and 
new  arguments,  and  asks  some  more  pointed  and  embarrassing 
questions.    This  was  not  answered. 

Besides  these  there  were  other  pamphlets,  dialogues,  satires, 
and  short  articles.  Apparently  the  most  popular  production  of 
the  defense  and  by  far  the  keenest  satire  of  the  whole  controversy 
was  a  pamphlet  entitled  Priestcraft  Defended :  A  Sermon  Occa- 
sioned by  the  Expulsion  of  Six  Young  Gentlemen  from  the 
University  of  Oxford,  for  Praying,  Reading,  and  Expounding 
the  Scriptures.'^^  It  was  written  under  the  nom  de  plume  of 
"The  Shaver."  The  writer  pretends  to  be  an  illiterate  barber, 
who  had  turned  preacher  for  the  occasion,  yet  the  keenness  of 
his  satire,  his  learning,  and  the  consistency  of  his  style  show 
him  to  have  been  a  man  of  culture."^^  This  "Sermon"  went 
through  at  least  twelve  editions.  The  last,  "corrected  and  much 
enlarged,"  was  published  in  1771,  which  shows  that  the  con- 
troversy continued  unabated  for  at  least  three  years.  The 
preacher  takes  for  his  text  the  account  of  the  expulsion  of  the 
six  students  as  it  was  given  in  the  Saint  James  Chronicle,  March 


"Boswell,  Life  of  Sam.  Johnson,  G.  B.  Hill  edition,  vol.  ii,  p.  214. 

"Tyerman  Collection  of  Pamphlets,  vol.  cclvii. 

'^Tyerman  Collection  of  Pamphlets,  vols,  cclvii  and  cclxvii. 

"Note — Tyerman  mentions  the  Rev.  John  MacGowan,  minister  of 
Devonshire  Square  Chapel,  London,  as  the  author.  (Tyerman,  Life  and 
Times  of  John  Wesley,  vol.  ii,  p.  407.  See  also  Life  of  Countess  of  Hunting- 
don, vol.  i,  p.  423.) 


i86     EARLY  METHODISTS  UNDER  PERSECUTION 

17,  1768.  He  emphasizes  the  following  words  of  the  text:  "For 
holding  Methodistical  tenets  and  taking  upon  them  to  pray,  read, 
and  expound  the  Scriptures."  He  argues  "that  if  the  vice- 
chancellor  and  heads  of  houses  expelled  these  six  offenders  for 
praying  to  God,  it  is  natural  to  suppose  that  they  are  not  guilty 
of  that  crime  themselves;  otherwise  they  would  fall  under  that 
reproof  of  Romans  2.  i."  ^'^  "Six  students! — What  a  miracle 
was  it,  my  beloved,  that  out  of  so  many  hundreds  of  students  as 
are  at  Oxford  only  six  should  be  found  guilty  of  praying,  read- 
ing, and  expounding  the  Scriptures !  This  shows  the  faithfulness 
of  their  vigilant  tutors,  in  guarding  them  against  such  pernicious 
practices.     Now  from  this  observe :  .  .  . 

"i.  That  those  six  being  expelled,  now  there  are  none  left 
in  all  the  colleges  who  take  upon  them  to  pray,  read,  and  ex- 
pound the  Scriptures.  Therefore  gentlemen  may  with  safety 
send  their  sons  to  that  fountain  of  learning  without  fearing  that 
they  will  become  religious,  there  being  none  left  now  to  ensnare 
them."  ®^  The  "preacher"  continues  in  this  strain  through  the 
entire  "sermon." 

As  said  before,  the  vice-chancellor  refused  a  copy  of  the 
articles  of  accusation  to  Mr.  Jones  and  Mr.  Middleton,  who  went 
to  him  after  the  pronouncement  of  the  sentence  of  expulsion  and 
asked  for  it.  But  the  same  opposition  that  compelled  Dr.  Nowell 
to  write  in  the  defense  of  the  authorities,  also  compelled  him  to 
publish  these  articles.  They  are  given  here  in  full  that  the  reader 
may  be  his  own  judge  as  to  the  merits  of  the  case.  They  are  as 
follows : 

Before  the  reverend  and  worshipful  David  Durell,  Doctor  of 
Divinity,  V  ice-Chancellor  of  the  University  of  Oxford,  Visitor  of 
St.  Edmund-Hall  in  the  said  University  of  Oxford,  John  Higson, 
Master  of  Arts,  Vice- Principal  and  Tutor  of  the  said  Hall,  appointed 
and  admitted  as  such  by  Thomas  Shaw,  Doctor  in  Divinity,  Principal 
of  the  said  Hall  for  the  time  being,  in  the  year  of  our  Lord  one 


'"Sermon   by   The    Shaver,   p.    1 1,    Tyerman    Collection   of    Pamphlets, 
vol.  clxvii. 

«'Ibid.,  p.  13. 


THE  UNIVERSITY  AND  THE  METHODISTS        187 

thousand  seven  hundred  and  fifty-one,  and  approved  and  confirmed 
by  the  reverend  and  worshipful  John  Brown,  Doctor  in  Divinity, 
Vice-Chancellor  in  the  University  of  Oxford  for  the  time  being,  as 
the  statutes  in  that  case  made  and  provided  direct,  begs  leave  to 
propound  and  offer  some  articles  of  accusation  against  the  following 
persons,  scholars  of  the  said  Hall,  Benjamin  Kay,  James  Matthews, 
Thomas  Jones,  Thomas  Grove,  Erasmus  Middleton,  Benjamin  Blatch, 
and  Joseph  Shipman,  and  other  matter  relative  thereto. 

1st.  That  the  aforesaid  James  Matthews,  Thomas  Jones,  and 
Joseph  Shipman  were  bred  to  trades,  and  that  the  last  three  men- 
tioned persons,  as  also  Erasmus  Middleton  and  Benjamin  Blatch, 
were  at  the  respective  time  of  entrance  in  the  said  Hall,  and  at 
present  are  destitute  of  such  a  knowledge  in  the  learned  languages  as 
is  necessary  for  performing  the  usual  exercises  of  said  Hall  and  of 
the  University. 

2dly.  That  the  aforesaid  Benjamin  Kay,  James  Matthews, 
Thomas  Jones,  Thomas  Grove,  Erasmus  Middleton,  and  Joseph  Ship- 
man  are  enemies  to  the  doctrines  and  discipline  of  the  Church  of 
England,  which  appeareth  either  by  their  preaching  or  expounding 
in  or  frequenting  illicit  conventicles,  and  by  several  other  actions 
and  expressions  contrary  to  the  statutes  of  the  University  and  the 
laws  of  this  realm. 

3dly.  That  the  aforesaid  Erasmus  Middleton  is,  moreover,  an 
enemy  to  the  doctrine  and  discipline  of  the  Church  of  England  as 
appears  by  his  officiating  as  a  minister  in  holy  orders,  although  a 
layman,  in  the  parish  church  at  Chevely,  or  in  one  of  the  chapels  of 
ease  belonging  and  appertaining  unto  the  said  church  of  Chevely 
in  the  county  of  Berks,  and  diocese  of  Salisbury. 

4thly.  The  aforesaid  James  Matthews,  Erasmus  Middleton, 
and  Benjamin  Blatch  have  behaved  indecently  towards  the  said 
Higson,  Vice-Principal  and  Tutor,  either  by  neglecting  to  attend  his 
lectures,  or  misbehaving  themselves  when  at  them ;  or  by  going  out 
of  the  University  without  his,  the  said  Higson's  leave,  contrary  to 
the  discipline  and  good  order  of  the  said  Hall. 

5thly.  That  the  above  premises  are  true,  public,  and  notorious, 
and  what  the  said  parties  named  jointly  and  severally  know  in  their 
consciences  to  be  true. 

6thly.  That  by  the  statutes  and  usage  of  the  University  the 
said  Hall  is  notoriously  subject  to  visitation  of  the  Vice-Chancellor 
of  Oxford  for  the  time  being. 

7thly,  and  lastly:  That  the  said  Higson  from  a  regard  to  the 
honor  and  welfare  of  the  University  in  general,  and  the  said  Hall 
in  particular,  and  actuated  by  every  principle,  religious  and  civil, 
makes  this  application  to  you  the  said  Vice-Chancellor  as  Visitor; 
and  not  confining  himself  to  any  superfluous  proof,  but  only  as  far 
as  he  shall  prove  in  the  premises  that  he  may  obtain  in  his  prayer,  he 
praAS  that  these  persons  against  whom  these  articles  are  exhibited, 


i88     EARLY  METHODISTS  UNDER  PERSECUTION 

may  be  treated  and  dealt  with  according  to  their  demerits,  and  as 
the  statutes  of  the  Hall  and  the  University  require,  as  far  as  it  shall 
seem  good  to  your  wisdom  and  justice,  humbly  imploring  the  aid  of 
your  worship's  office. 

Oxon.     St.  Edmund-Hall,  February  the  twenty-ninth,  1768. 

J.   HiGSON. 

Sworn  before  me  on  the   day 
and  year  above  written, 

D.  DuRELL,  Vice-Chancellor.^2 

The  following  are  the  notes  taken  by  Dr.  Newell  at  the  trial : 

Minutes  of  the  accusation  brought  against  James  Matthews, 
Thomas  Jones,  Joseph  Shipman,  Erasmus  Middleton,  Benjamin  Kay, 
Thomas  Grove,  and  Benjamin  Blatch  of  Edmund-Hall;  their  accu- 
sation, etc. 

James  Matthews.  Accused  that  he  was  brought  up  to  the  trade 
of  a  weaver — that  he  had  kept  a  tap-house — confessed.  Accused 
that  he  is  totally  ignorant  of  the  Greek  and  Latin  languages,  which 
appeared  by  his  declining  all  examination — said  that  he  had  been 
under  the  tuition  of  two  clergymen  for  five  years — viz.  Mr,  Davies 
and  Newton,  though  it  did  not  appear  that  he  had  during  that  time 
made  any  proficiency  in  learning — was  thirty  years  old — accused 
of  being  a  reputed  Methodist,  by  the  evidence  of  Mr.  Atkins,  for- 
merly of  Queen's  College — that  he  was  assistant  to  Mr.  Davies,  a 
reputed  Methodist,  that  he  was  instructed  by  Mr.  Fletcher,  a  reputed 
Methodist, — that  he  maintained  the  necessity  of  the  sensible  impulse 
of  the  Holy  Spirit — that  he  entered  himself  of  Edmund-Hall  with 
a  design  to  get  into  holy  orders,  for  which  he  had  offered  himself 
a  candidate  though  he  still  continues  to  be  wholly  illiterate,  and 
incapable  of  doing  the  exercises  of  the  Hall — proved — That  he  had 
frequented  illicit  conventicles  held  in  a  private  house  in  Oxford^^ 
— confessed.  He  produced  two  testimonials,  one  vouched  by  the 
Bishop  of  Litchfield  and  Coventry,  the  other  by  the  Bishop  of 
Worcester. 

Thomas  Jones.     Accused  that  he  had  been  brought  up  to  the 


"Nowell's  Answer,  pp.  i8ff.,  Tyerman  Collection  of  Pamphlets,  vol.  cclvii. 

^^NoTE — The  Methodists  contended,  and  were  sustained  in  their  conten- 
tion by  the  higher  courts  of  England,  that  their  meetings  were  not  "illicit  con- 
venticles." It  was  one  of  these  meetings  that  the  students  attended.  The 
government  gave  a  liberal  interpretation  to  the  Toleration  Act,  and  endeavored 
to  grant  religious  freedom.  The  King's  Bench  invariably  remitted  fines 
against  the  Methodists,  and  never  prosecuted  them.  The  university  held  to 
the  views  of  the  time  of  Charles  II,  interpreted  the  Conventicle  Act  by  the 
letter  of  the  law,  and  refused  to  be  governed  by  the  spirit  of  the  Toleration 
Act. 


THE  UNIVERSITY  AND  THE  METHODISTS        189 

trade  of  a  barber,  which  he  had  followed  very  lately — confessed — 
Had  made  a  very  small  proficiency  in  Greek  and  Latin  languages — 
was  two  years  standing  and  still  incapable  of  performing  the  statut- 
able exercises  of  the  Hall — that  he  had  been  at  the  meetings  at  Mrs. 
Durbridge's — that  he  had  expounded  the  Scriptures  to  a  mixed  con- 
gregation at  Wheaton-Aston,  tho  not  in  holy  orders,  and  prayed 
extempore.  All  this  he  confessed.  He  urged  in  his  defense  that  he 
had  asked  his  Tutor  whether  he  thought  it  wrong  for  him  to  pray  or 
instruct  in  a  private  family,  and  that  his  Tutor  answered,  he  did  not, 
which,  he  said,  was  the  reason  of  his  continuing  to  do  it. 

Joseph  Shipman.  Accused  that  he  had  been  brought  up  to  the 
trade  of  a  draper,  and  that  he  was  totally  illiterate ;  which  appeared 
on  his  examination — accused  that  he  had  preached  or  expounded  to 
a  mixed  assembly  of  people,  tho  not  in  orders,  and  prayed  extempore 
— all  of  which  he  confessed. 

Erasmus  Middleton — confesses  to  have  done  duty  in  a  chapel 
of  ease  belonging  to  Chevely,  not  being  in  holy  orders,  three  years 
before  he  entered  of  the  University,  but  not  since.  That  he  was 
discarded  by  his  father  for  being  connected  with  the  Methodists — 
That  he  had  been  refused  orders  by  the  Bishop  of  Hereford,  that 
he  had  written  a  letter  to  the  Bishop  acknowledging  his  fault,  and 
recanting  his  errors — That  he  was  now  in  hopes  of  being  reconciled 
to  his  father — That  he  had  been  maintained  by  friends,  but  did  not 
explain  who  these  friends  were — accused  that  he  was  deficient  in 
learning — that  he  was  attached  to  Mr.  Haweis,  who  had  boasted 
that  they  should  be  able  to  get  him  into  holy  orders.  That  he  holds 
that  faith  without  works  is  the  sole  condition  of  salvation — that  the 
immediate  impulse  of  the  Spirit  is  to  be  waited  for — that  he  denies 
all  necessity  of  work — that  he  had  taken  frequent  occasion  to  perplex 
and  vex  his  Tutor — Part  of  this  charge,  especially  concerning  his 
tenets,  he  denied,  tho  proved  by  the  evidence  of  two  gentlemen  of 
the  Hall.8^ 

Benjamin  Kay.  Confesses  that  he  had  been  present  at  the 
meetings  held  in  the  house  of  Mrs.  Durbridge  where  he  had  heard 
extempore  prayers  frequently  offered  up  by  one  Hewett,  a  staymaker, 
that  sometimes  Mrs.  Durbridge  had  read  to  them — accused  that  he 
endeavored  to  persuade  a  young  man  of  Magdalen-College,  who 
was  sent  into  the  country  for  having  been  tainted  with  Calvinistic 
Methodistical  principles,  to  leave  his  father — that  he  talked  of  their 
meeting  with  great  opposition,  meaning  from  the  University — of  this 
there  was  not  sufficient  evidence — that  he  holds  the  Spirit  of  God 
works  irresistibly — that  once  a  child  of  God,  always  a  child  of  God — 

^*NoTE — One  of  these  was  Mr.  Welling,  against  whose  "infidelity"  Mr. 
Middleton  had  complained.  (Pietas  Oxoniensis,  p.  31;  Nowell's  Answer, 
p.  58.) 


iQO     EARLY  METHODISTS  UNDER  PERSECUTION 

that  he  holds  absokite  election — that  he  had  endeavored  to  instil  the 
same  principles  into  others,  and  exhorted  them  to  continue  stead- 
fastly in  them  against  all  opposition.  Some  of  these  tenets  he 
seemed  to  deny  tho  it  was  fully  proved  by  the  evidence  of  JNIr.  Well- 
ing, commoner  of  the  Hall. 

Thomas  Grove — accused  that  he  had  preached  to  a  mixed 
assembly  of  people  called  Methodists,  not  being  in  orders,  which  he 
confessed,  and  likewise  that  he  prayed  extempore — that  he  could  not 
fall  down  upon  his  knees,  and  worship  God  in  the  form  of  the 
church  of  England,  though  he  thought  it  a  good  form;  proved  by 
the  evidence  of  Mr.  Bromhead.^^ 

The  above  notes  were  carefully  examined  when  the  court 
met  after  the  trial  at  the  vice-chancellor's  lodgings.  Some  par- 
ticulars not  mentioned  in  them  were  recollected,  the  whole  accu- 
sation, proof  and  defense  was  considered,  and  a  unanimous 
decision  was  reached  as  to  the  punishment. *^*^  The  sentence  which 
was  pronounced  by  the  vice-chancellor  is  as  follows : 

Oxford,  March  nth,  1768. 
I.  It  having  appeared  to  me  D.  Durell,  Vice-Chancellor  of  the 
University  of  Oxford,  and  undoubted  Visitor  of  St.  Edmund-Hall 
within  the  said  University,  upon  due  information  and  examination, 
that  James  Matthews  of  the  said  Hall  had  been  originally  brought 
up  to  the  trade  of  a  weaver,  and  afterwards  followed  the  low  occu- 
pation of  keeping  a  taphouse ;  that,  afterwards,  having  connected 
himself  with  known  IMethodists,  he  did,  without  any  the  least  pro- 
ficiency in  school  knowledge,  enter  himself  of  St.  Edmund-Hall, 
aforesaid  with  a  design  to  get  into  holy  orders ;  and  that  he  still 
continues  to  be  wholly  illiterate,  incapable  of  doing  the  statutable 
exercises  of  the  Hall,  and  consequently  more  incapable  of  being 
qualified  for  holy  orders,  for  which  he  had  lately  offered  himself  a 
candidate.  ]\Ioreover,  it  having  appeared  by  his  own  confession  that 
he  had  frequented  illicit  conventicles  held  in  a  private  house  in  the 
city  of  Oxford — therefore,  I.  D.  Durell,  by  virtue  of  my  Visitatorial 
power,  and  with  the  advice  and  opinion  of  the  Reverend  Thomas 
Randolph,  D.D.,  President  of  C.  C.  C.  [Corpus  Christi  College] 
and  Margaret  Professor  of  Divinity  in  this  University ;  of  the 
Reverend  Thomas  Fothergill,  D.D.,  Provost  of  Queen's  College ;  of 
the  Reverend  Thomas  Nowell,  D.D.,  Principal  of  St.  Mary-Hall, 
and  public  orator ;  and  of  the  Reverend  Francis  Atterbury,  M.A., 
Senior  Proctor  of  this  University,  my  several  assessors,  regularly 


"Nowell's  Answer,  pp.  23ff. 
"Ibid.,  p.  27. 


THE  UNIVERSITY  AND  THE  METHODISTS        191 

appointed  on  this  occasion,  do  expel  the  said  James  Matthews  from 
the  said  Hall,  and  do  hereby  pronounce  him  expelled. 

II.  It  having  also  appeared  to  me  that  Thomas  Jones  of  St. 
Edmund-Hall  had  been  brought  up  to  the  trade  of  a  barber,  which 
occupation  he  followed  very  lately ;  that  he  had  made  but  a  small 
proficiency  in  learning,  and  was  incapable  of  performing  the  statut- 
able exercises  of  the  said  Hall ;  and,  moreover,  it  having  appeared 
by  his  own  confession  that  he  had  frequented  illicit  conventicles  in 
a  private  house  in  this  town,  and  that  he  had  himself  held  an  assembly 
for  public  worship  at  Wheaton-Aston,  in  which  he  himself,  though 
not  in  holy  orders,  had  publicly  expounded  the  Holy  Scriptures  to 
a  mixed  congregation,  and  offered  extempore  prayers — Therefore, 
I,  D,  Durell,  by  virtue  of  my  Visitatorial  power,  and  with  the  advice 
and  opinion  of  each  and  every  one  of  my  assessors,  the  reverend 
persons  aforenamed,  do  expel  the  said  Thomas  Jones  from  the  said 
Hall,  and  hereby  pronounce  him  also  expelled. 

HI.  It  having  also  appeared  to  me  that  Joseph  Shipman  of  St. 
Edmund-Hall  aforesaid  had  been  a  draper ;  was  very  illiterate,  and 
incapable  of  performing  the  statutable  exercises  of  the  said  Hall. 
Moreover,  it  having  appeared  by  his  own  confession  that  he  had 
expounded  publicly,  though  not  in  holy  orders,  the  Holy  Scriptures 
to  a  mixed  congregation,  and  offered  up  extempore  prayers — There- 
fore, I,  D.  Durell  by  virtue  of  my  Visitatorial  power  and  with  the 
advice  and  opinion  of  each  and  every  one  of  my  assessors,  the 
reverend  persons  aforenamed,  do  expel  the  said  Joseph  Shipman 
from  the  said  Hall,  and  hereby  pronounce  him  also  expelled. 

IV.  It  having  also  appeared  to  me  that  Erasmus  Middleton  of 
St.  Edmund-Hall,  aforesaid,  by  his  own  confession  had  formerly 
officiated  in  the  chapel  of  ease  belonging  to  the  parish  of  Chevely 
in  the  county  of  Berks,  not  being  in  holy  orders ;  that  he  had  been 
rejected  from  holy  orders  by  the  Bishop  of  Hereford  for  the  said 
offense  ;  that  he  was  discarded  by  his  father  for  being  connected  with 
the  people  called  Methodists ;  and  that  he  still  lies  under  his  father's 
displeasure  for  the  same.  Moreover,  it  having  appeared  by  creditable 
witnesses  that  he  is  still  connected  with  the  said  people,  and  professes 
their  doctrines ;  viz.  that  "Faith  without  works  is  the  sole  condition 
of  salvation ;  that  there  is  no  necessity  of  works — that  the  immediate 
impulse  of  the  Spirit  is  to  be  waited  for." — Therefore,  I.  D.  Durell, 
by  virtue  of  my  Visitatorial  power,  and  with  the  advice  and  opinion 
of  each  and  every  one  of  my  assessors,  the  reverend  persons  afore- 
mentioned, do  expel  the  said  Erasmus  Middleton  from  the  said  Hall, 
and  hereby  pronounce  him  also  expelled. 

V.  It  having  also  appeared  to  me  that  Benjamin  Kay  of  the 
said  Hall,  by  his  own  confession,  had  frequented  illicit  conventicles 
in  a  private  house  in  this  town,  where  he  had  heard  extempore 
prayers  frequently  ofifered  up  by  one  Hewett,  a  staymaker.  More- 
over,  it  having  been  proved  by   sufficient  evidence   that  he  held 


192     EARLY  METHODISTS  UNDER  PERSECUTION 

Methodistical  principles,  viz,  "the  doctrine  of  absolute  election ;  that 
the  Spirit  of  God  works  irresistibly ;  that  once  a  child  of  God,  always 
a  child  of  God,"  that  he  had  endeavored  to  instill  the  same  principles 
into  others,  and  exhorted  them  to  continue  stedfastly  in  them  against 
all  opposition.  Therefore,  I,  D.  Durell,  by  virtue  of  my  Visitatorial 
power,  and  with  the  advice  and  opinion  of  each  and  every  one  of 
my  assessors,  the  reverend  persons  before  mentioned,  do  expel  the 
said  Benjamin  Kay  from  the  said  Hall,  and  hereby  pronounce  him 
also  expelled. 

VI.  It  having  also  appeared  to  me  that  Thomas 'Grove  of  St. 
Edmund-Hall,  aforesaid,  though  not  in  holy  orders,  had  by  his  own 
confession,  lately  preached  to  an  assembly  of  people  called  Methodist 
in  a  barn,  and  had  offered  up  extempore  prayers  in  that  congrega- 
tion.— Therefore,  I,  D.  Durell,  by  virtue  of  my  Visitatorial  power, 
and  with  the  advice  and  opinion  of  each  and  every  one  of  my 
assessors,  the  reverend  persons  before  named,  do  expel  the  said 
Thomas  Grove  from  the  said  Hall,  and  hereby  pronounce  him 
expelled. ^'^ 

It  will  be  of  interest  at  this  juncture  to  compare  the  treat- 
ment of  these  six  Methodist  students  with  that  of  Mr.  Welling, 
a  young  man  who  was  far  from  being  a  Methodist.  Of  the 
characters  of  the  expelled  young  men  the  principal  of  their  Hall, 
Dr.  Dixon,  declared  to  the  court  and  to  Mr.  Hill  personally,  "that 
he  never  remembers  in  his  own  or  any  other  college  six  youths 
whose  lives  were  so  exemplary,  and  who  behaved  themselves  in  a 
more  humble,  regular,  peaceable  manner."  *^  In  contrast  to  this 
Mr.  Welling  was  accused  of  drunkenness  and  blasphemy.  The 
offense  occurred  on  June  24,  1767,  but  formal  charges  were  not 
filed  till  March  12,  1768,^^  the  day  following  the  expulsion  of  the 
six  students.  His  recantation  was  not  made  until  May  9 ;  nearly 
a  month  after  the  attack  by  Whitefield.  Probably  the  matter 
cannot  be  outlined  more  clearly  than  by  giving  in  full  Mr. 
Welling's  recantation.     It  is  as  follows : 

Whereas,  it  hath  been  alleged  upon  oath  before  the  Reverend  the 
Vice-Chancellor,  against  me,  John  Welling,  that  on  the  24th  of  June, 
1767,   in   conversation   with   Mr.   Wright   and   Mr.    Middleton   of 


^'Nowell's  Answer,  pp.  28ff. 
**Pietas  Oxoniensis,  Dedication,  p.  5. 
*°Noweirs  Answer,  pp.  57,  59. 


THE  UNIVERSITY  AND  THE  METHODISTS        193 

Edmund  Hall  in  this  University,  I  made  use  of  certain  expressions 
tending  to  disparage  the  truth  of  revelation,  and  in  particular  the 
miracles  of  Moses ;  I  do  hereby  declare  my  unfeigned  assent  to,  and 
belief  of,  divine  revelation  in  general,  and  of  the  miracles  wrought 
by  Moses  in  particular:  and  I  do  aver  that  I  was  intoxicated  in 
liquor  (for  which  very  criminal  excess  I  am  most  sincerely  sorry) 
when  I  uttered  those  expressions ;  and,  whereas,  by  the  use  of  those 
expressions  I  have  given  but  too  just  occasion  of  scandal  and  offense 
to  the  Vice-Chancellor  and  Members  of  this  University :  I  do  hereby 
ask  pardon  of  them  for  the  same,  and  I  do  further  most  solemnly 
protest  that,  however  unguarded  I  may  have  been  in  the  use  of 
those,  or  any  expressions  whatsoever  concerning  religion,  they  were 
not  declarative  of  my  real  principles,  inasmuch  as  those  principles 
are  and  ever  have  been,  and  I  trust  will  ever  continue  to  be, 
diametrically  opposite  to  skepticism  and  infidelity,  which  from  my 
heart  I  detest  and  abhor. 

Witness  my  hand, 

John  Welling. 
Sworn  before  me  the  Ninth 
day  of  May,  1768. 

D.  DuRELL,  Vice-Chancellor. 

We  whose  names  are  underwritten  do  certify  that  John  Welling 
read  the  above  declaration  publicly  in  congregation,  this  tenth  day  of 
May,  1768. 

D.  DuRELL,  Vice-Chancellor. 

E.  Whitmore,  Junior  Proctor. 
B.  Wheeler,  Senior  Proctor.^" 

Upon  this  expression  of  concern  for  his  misconduct  Mr. 
Welling  was  not  only  allowed  to  pursue  his  course,  but  shortly 
after  was  recommended  for  orders.^  ^  The  Methodist  students 
expressed  concern  also  for  their  misconduct,^^  and  some  pleaded 
for  readmission,  but  this  was  denied  to  them  all.^^ 

Mr.  Sidney  is  of  the  opinion  that  there  can  be  no  question  that 
these  young  men  had  in  some  degree  deviated  from  the  course 
prescribed  by  the  statutes  of  the  university,  but  he  thinks  that  at 
the  utmost  a  reprimand  from  their  superiors  would  have  been 


^Nowell's  Answer,  p.  62. 
'Goliath  Slain,  p.  32. 
'Ibid.,  p.  31. 
^Nowell's  Answer,  p.  67. 


194     EARLY  METHODISTS  UNDER  PERSECUTION 

punishment  sufficiently  severe.^^  It  seems  clear  from  the  articles 
of  the  Church  of  England  that  to  take  upon  themselves  any  of 
the  functions  of  a  clergyman  without  ordination  was  strictly 
forbidden.''^  This  they  unquestionably  violated.  However,  to 
enter  into  the  legal  discussion  of  the  matter  doubtless  would  be 
to  open  an  endless  controversy.  Opinions  differed  in  1768,  and 
may  differ  still.  Therefore  the  legal  aspect  is  left  for  church 
lawyers  to  unravel. 

Tyerman,  however,  suggests  that  in  singing,  reading  the 
Scriptures,  and  praying  in  private  houses  they  were  not  alone, 
for  "Dr.  Stillingfleet,  Fellow  of  Merton  College,  and  afterward 
Prebendary  of  Worchester;  Mr.  Foster,  of  Queen's  College; 
Mr.  Pugh,  of  Hertford  College;  Mr.  Gordon,  of  Magdalene; 
Mr.  Clark,  of  St.  John's,  and  Mr.  Hallward,  of  Worchester 
College,  had  done  just  the  same."^*'  In  1736  Whitefield  speaks 
of  "exhorting  and  teaching  the  prisoners  and  poor  people  at 
their  private  houses  while  at  the  university."  ^'^  Indeed,  it  is  a 
well-known  fact  that  this  was  the  custom  of  the  first  "Meth- 
odists" while  at  Oxford.  And  to  some  extent  at  least  it  had 
been  a  custom  of  long  standing,  for  Mr.  Samuel  Wesley,  father 
of  John  and  Charles,  did  the  same.^^' 

Again,  Mr.  Hill  asserts  that  literary  deficiency  could  not  be 
attributed  to  them  all.  For  he  says,  "Mr.  Middleton  passed  his 
examination  honorably,  and  offered  to  produce  copies  of  all  his 
college  exercises,"  and  that  "Mr.  Kay  must  be  acknowledged  by 
his  most  bitter  enemies  to  be  well  skilled  in  academic  learning." 
He  also  asks.  "Can  their  tutor  deny  that  they  made  considerable 
progress  in  their  learning  since  they  entered  at  the  Hall  ?"  ^^  To 
all  this  Dr.  Nowell  makes  a  positive,  but  general  reply,  saying 
that  their  tutor  "can  and  did  deny  it;  this  was  a  part  of  his 


"Edwin  Sidney,  Life  of  Sir  Richard  Hill,  p.  105. 
*°See  Article  23. 

'"Tyerman,  Life  of  Whitefield,  vol.  ii,  p.  544;  see  also  Life  of  Countess 
of  Huntingdon,  vol.  i,  p.  421. 

"Whitefield,  Works,  Letter  to  Mr.  H.,  June  30,  1736. 
""John  Whitehead,  Life  of  John  Wesley,  vol.  i,  p.  260. 
**Pietas  Oxoniensis,  p.  29. 


THE  UNIVERSITY  AND  THE  METHODISTS        195 

charge  against  them,  and  their  examination  showed  that  they  had 
made  no  such  progress."  He  also  affirms  that  their  examination 
was  very  easy.^^ 

Mr.  Hill  further  affirms,  and  he  produces  statements  from 
the  daily  press  to  the  same  effect,  that  "Dr.  Dixon,  their  prin- 
cipal, observed  to  Mr.  Vice-Chancellor  that,  if  others  were 
questioned  concerning  their  knowledge  in  the  learned  languages 
it  would  appear  that  very  many  were  equally,  if  not  more  defi- 
cient than  any  of  the  six  expelled  gentlemen.  ...  If  the  tutor 
himself  will  please  recollect,  he  will  find  that  he  now  has,  and 
at  the  very  same  period  had,  a  certain  illiterate  pupil,  .  .  .  which 
pupil,  he  desired  might  be  admitted  a  member  of  the  Hall,  when 
between  thirty  and  forty  years  old,  that  he  might  just  keep  his 
terms,  and  get  into  orders."^'*^  .  .  .  That  "Mr.  Higson  had  intro- 
duced two  or  three  other  pupils  of  the  same  stamp,  particularly 

one  Mr. ,  who  though  he  had  been  at  a  public  school,  and  is 

now  more  than  four  years  standing  in  the  University,  is  equally 
deficient  in  the  learned  languages  with  any  of  the  young  men, 
who  were  expelled;  seldom  if  ever,  attends  the  tutor's  lectures." 

.  .  .  That  "Mr.  B 1  was  another  of  Mr.   Higson's  pupils, 

whom  he  himself,  brought  to  the  Hall  before  Dr.  Dixon  was 
principal;  and  often  boasted  that  he  taught  him  the  first  rudi- 
ments of  grammar  at  the  university."  ^^'^  To  this  Dr.  Nowell 
makes  the  simple  reply,  "I  hope  not,"  and  adds  that,  if  it  be  true, 
charges  should  have  been  made,  and  the  vice-chancellor  doubtless 
would  have  heard  them.^*'^  But  to  the  accusation,  however,  he 
makes  no  positive  denial. 

Furthermore,  Whitefield  declares  that  "it  is  notorious  and 
obvious  to  all  intelligent  persons  that  the  grand  cause  of  these 
young  men's  expulsion  was  this,  namely,  that  they  were  either 
real  or  reputed  Methodists."  ^^^    A  "Gentleman  of  the  Univer- 


"Nowell's  Answer,  p.  52. 

""Goliath  Slain,  p.  193 ;  Pietas  Oxoniensis,  p.  30. 

"^Pietas  Oxoniensis,  p.  30,  footnote. 

""Nowell's  Answer,  p.  53. 

"^Letter  to  Dr.  Durell,  Tyerman  Collection  of  Pamphlets,  vol.  cclvii. 


196     EARLY  METHODISTS  UNDER  PERSECUTION 

sity,"  who  wrote  in  defense  of  the  action  of  the  vice-chancellor, 
says :  "The  propagation  of  their  tenets  alone  would  have  been 
sufficient  cause  for  expulsion."  ^^*  .  .  .  "The  reason  given  was 
very  unsatisfactory,  as  the  want  of  learning  in  the  expelled  mem- 
bers was,  at  most,  but  a  secondary  cause  of  their  expulsion."  ^^^ 
George  Birkbeck  Hill,  D.L.C.,  of  Pembroke  College,  Oxford, 
writing  in  1889  of  the  event,  says,  "Nominally  they  were  ex- 
pelled for  their  ignorance;  in  reality  for  their  active  Method- 
ism." ^°^  But  even  nominally  they  were  not  all  expelled  for 
ignorance.  In  the  Articles  of  Accusation  by  their  tutor  desti- 
tution of  knowledge  in  the  learned  languages  was  not  alleged 
against  Benjamin  Kay  or  Thomas  Grove.  In  the  Articles  of 
Expulsion  by  the  vice-chancellor  destitution  of  learning  was  not 
alleged  against  Benjamin  Kay,  Thomas  Jones,  or  Erasmus 
Middleton.  Undoubtedly  they  were  expelled  primarily  because 
they  were  Methodists.  This  view  was  held  by  all  their  friends. 
It  was  voiced  to  some  extent  at  least,  and  quite  strongly  through 
the  public  press.  It  is  confirmed  by  suggestions  from  the  prin- 
cipal of  the  Hall,  Dr.  Dixon;  by  the  statements  and  omissions 
in  the  Articles  of  Accusation  and  Expulsion,  and  also  acknowl- 
edged by  "A  Gentleman  of  the  University,"  who  wrote  in  its 
defense.  Dr.  Nowell  seemed  pleased  that  the  Methodists'  "views 
of  filling  the  church  with  their  votaries  have  by  this  seasonable 
interposition  been  disappointed,  and  the  plan,  which  they  have 
for  some  time  been  laboring  to  accomplish,  is  at  present  discon- 
certed at  least,  if  not  entirely  defeated."  ^^'^ 


"*A  Vindication  of  Proceedings,  ist  edition,  p.  13. 

"^A  Vindication  of  Proceedings,  2d  edition,  Appendix,  p.  34. 

'""G.  B.  Hill  Edition  Boswell's  Life  of  Samuel  Johnson,  vol.  ii,  p.  214. 

"'Nowell's  Answer,  Preface,  p.  i. 

Note — In  August,  1768,  Lady  Huntingdon  opened  her  school  at  Trevecka. 
Among  those  who  entered  was  Mr.  Shipman.  Two  years  later  he  died  of 
consumption,  which  he  contracted  while  he  was  preaching.  (Methodist 
Magazine,  1788,  p.  515 ;  Sidney,  Life  of  Richard  Hill,  pp.  523ff.) 

Mr.  Matthews  was  also  admitted  to  Lady  Huntingdon's  college  at 
Trevecka.     (Life  of  Countess  of  Huntingdon,  vol.  i,  p.  425,  footnote.) 

After  his  expulsion  Mr.  Jones  was  much  noticed  by  Lady  Huntingdon; 
was   ordained;   became   curate   of    CHfton,    near   Birmingham;    married   the 


THE  UNIVERSITY  AND  THE  METHODISTS        197 

On  March  15,  1769,  Joseph  Benson  entered  his  name  at 
the  University  of  Oxford.  From  that  time  he  regularly  re- 
mained at  Saint  Edmund  Hall,  and  was  "conscientiously  atten- 
tive to  the  studies  and  obligations  of  his  situation."  ^^^  It  was 
his  intention  to  continue  at  Oxford  till  he  should  graduate,  but 
was  discouraged  by  the  opposition  of  his  tutor,  to  whom  he  con- 
fessed his  connection  with  Lady  Huntingdon  and  with  Wesley, 
together  with  some  irregularities  which  these  connections  occa- 
sioned. ^^^  While  classical  master  at  the  Kingswood  School,  in 
1768,  it  was  his  custom  to  hold  meetings  among  the  colliers,  to  ex- 
hort them  and  to  pray  with  them.  Also  while  tutoring  at  Lady 
Huntingdon's  school  at  Trevecka,  in  1770,  probably  during  vaca- 
tions at  Oxford,  he  was  accustomed  to  go  out  into  the  village  on 
Sundays  and  preach  to  the  poor  and  ignorant  inhabitants.  His 
tutor,  Mr.  Bowerbank,  informed  him  that  on  these  accounts  he 
would  never  sign  his  testimonials  for  orders.  He  also  refused 
to  act  any  longer  in  the  capacity  of  tutor  to  him,  and  this  he 
refused  to  do  even  though  Mr.  Benson  should  agree  for  the 
future  to  omit  everything  of  this  kind,  and  to  reside  wholly  at 
the  university.  This  he  could  have  done  at  that  time,  as  he  was 
no  longer  connected  with  either  Lady  Huntingdon  or  with 
Wesley.     However,  he  was  obliged  to  leave  the  university.^^° 

Mr.  Benson  continued  to  seek  admission  to  the  church.  He 
succeeded  in  getting  testimonials  from  a  beneficed  clergyman  in 
Wales,  but  he  was  refused  ordination  by  the  bishop  because  of  a 
lack  of  a  college  degree.     Nothing  remained  for  him  then  but  to 


sister  of  Cowper's  friend,  the  Lady  Austin,  and  died  rather  suddenly  at  a 
good  old  age.     (Ibid.) 

Mr.  Middleton  was  supported  at  Cambridge  by  Mr.  Fuller,  the  banker, 
a  dissenter,  and  ordained  in  Ireland  by  a  bishop  of  Down.  In  Scotland  he 
married  into  a  branch  of  the  ducal  family  of  Gordon.  In  London  he  was 
made  curate  to  Romaine  and  Cadogan.  There  he  wrote  his  Biographia 
Evangelica,  an  octavo  publication  of  four  volumes,  containing  more  than  two 
thousand  pages,  published  in  1816.     (Ibid.) 

^"''James  MacDonald,  Memoirs  of  Jos.  Benson,  p.  21. 

""Ibid.,  p.  24. 

"»Ibid.,  p.  25. 


198     EARLY  METHODISTS  UNDER  PERSECUTION 

return  to  the  Methodists,  which  he  did/^^  and  became  one  of 
Wesley's  able  supporters. 

The  Arminian  Magazine  gives  an  account  of  the  experience 
of  Robert  Roe  at  Oxford.  He  appears  to  have  completed  the 
entire  course  and  in  1777  to  have  passed  his  college  examination 
"cum  laude,"  but  was  denied  advancement  to  the  university 
examinations,  and  to  the  degree.  He  was  told  that  his  advance- 
ment was  about  to  be  offered,  but  some  persons  objected  to  it; 
"not  that  they  objected  to  your  morals,  or  your  conduct,  for 
these  are  uncjuestionable,  but  you  attend  illicit  conventicles." 
When  he  denied  this,  saying  that  the  meetings  were  legalized,  the 
principal  replied,  "What  comes  to  the  same  in  our  eyes  is  that 
you  have,  and  do  frequent  the  meetings  of  the  people  called 
Methodists."  This  he  acknowledged,  but  denied  that  he  ever 
preached,  expounded,  or  prayed.  They  refused  also  to  give  him 
an  honorable  dismissal,  or  a  transfer  to  another  college,  or  even 
a  written  statement  of  the  fact  that  it  was  merely  because  he 
attended  the  meetings  of  the  Methodists  that  they  had  dealt  thus 
with  him.  They  feared  lest  he  should  use  it  as  a  means  to  enter 
another  college,  which  he  very  much  wished  to  do. 

The  young  man  was  quite  persistent  in  his  efforts  to  persuade 
the  instructors  to  permit  his  advancement,  but  without  success. 
His  father,  who  was  unfriendly  to  the  Methodists,  also  persisted. 
He  went  to  Oxford,  then  wrote  a  letter  in  which  he  said  "that 
they  will  hear  of  nothing;  that  subscribing  to  the  Articles, 
Homilies,  or  Discipline"  would  not  satisfy,  unless  the  young  man 
"go  and  reside  there  three  years  and  forsake  the  Methodists." 
Both  of  which  he  refused  to  do,  and  consequently  never  received 
a  degree. ^^^ 

In  1 78 1  Wesley  spoke  of  the  expulsion  of  the  six  students, 
and  mentions  a  Mr.  Seagar  as  having  been  refused  the  liberty 
of  entering  the  university.  These  circumstances,  he  said,  had 
forced  him  to  see  that  neither  he  nor  any  of  his  friends  need 


'James  MacDonald,  Memoirs  of  Joseph  Benson,  p.  27. 
^Methodist  Magazine,  1784,  pp.  I34ff. 


THE  UNIVERSITY  AND  THE  METHODISTS        199 

expect  either  favor  or  justice  there.^^^  And  the  old  man  turned 
sorrowfully  away  from  the  institution  which  he  had  so  fondly 
loved,  and  which  he  had  so  often  visited  during  his  long  and  busy 
career.  Henceforth  his  affections  appear  to  have  been  trans- 
ferred to  his  own  school  at  Kingswood.  And  Methodists  seem 
entirely  to  have  disappeared  from  Oxford,  which  had  been  so 
dear  to  all  its  founders,  and  was  the  cradle  of  its  origin. 


^John  Wesley,  Works,  Plain  Account  of  Kingswood  School,  par.  16. 


CHAPTER  XII 
THE  METHODISTS  VILIFIED 

John  Richard  Green  says  a  "savage  ferocity  .  .  .  charac- 
terized political  controversy  in  the  England  of  the  Revolution 
and  the  Georges.  Never  has  the  strife  of  warring  parties  been 
carried  on  v^ith  so  utter  an  absence  of  truth  or  fairness ;  never  has 
the  language  of  political  opponents  stooped  to  such  depths  of 
coarseness  and  scurrility.  From  the  age  of  Bolingbroke  to  the 
age  of  Burke  the  gravest  statesmen  were  not  ashamed  to  revile 
one  another  with  invective  only  worthy  of  the  fish-market.  And 
outside  of  the  legislature  the  tone  of  attack  was  even  more  brutal. 
Grub-street  ransacked  the  whole  vocabulary  of  abuse  to  find 
epithets  for  Walpole,  Gay,  amid  general  applause,  set  the  states- 
men of  his  day  on  the  public  stage  in  the  guise  of  highwaymen 
and  pickpockets.  'It  is  difficult  to  determine,'  said  the  witty 
playwright,  'whether  the  fine  gentlemen  imitate  the  gentlemen  of 
the  road  or  the  gentlemen  of  the  road  the  fine  gentlemen.' "  ^ 

The  same  spirit  entered  into  the  writings  of  the  pamphleteers 
and  publishers  who  took  up  the  pen  against  the  Methodists. 
Almost  every  imaginable  form  of  abuse  was  heaped  upon  Wesley 
and  his  colaborers.  Men  who  held  the  highest  stations  within 
the  gift  of  the  church  were  guilty  of  publishing  rumors  upon 
hearsay  evidence,  when  the  facts  in  the  case  could  have  been 
discovered,  had  a  proper  sense  of  fairness  prompted  them  to 
make  the  effort.  Methodism  was  not  hidden.  Its  meeting  places 
were  well  known.  A  careful  opponent  either  would  have  gone 
himself,  or  sent  a  substitute,  to  determine  the  truth  of  the  rumor 
before  publishing  it.  Also,  statements  were  made  even  by  bishops 
upon  the  authority  of  a  second  person,  and  without  even  so  much 
as  consulting  the  person  concerned.     And  these  statements  were 


'J.  R.  Green,  History  of  the  English  People,  vol.  iv,  p.  120,  or  p.  115. 

200 


THE  METHODISTS  VILIFIED  201 

published  in  pamphlets  to  be  distributed  over  the  three  kingdoms, 
to  work  whatever  mischief  they  might. 

Moreover,  had  the  Methodists  been  guilty  of  one  half  of 
the  outrages,  corruption,  and  crimes  of  which  they  were  accused, 
it  would  have  been  very  easy  to  rid  the  nation  of  them.  Sufficient 
evidence  to  convict  them  before  the  government  courts  should 
have  been  produced,  and  the  hangman's  rope  would  speedily 
have  done  the  rest.  For  that  was  an  age  when  traitors  and 
criminals  were  worked  off  on  the  gallows  by  the  dozen  or  by 
the  score  at  a  time. 

In  January,  1739,  Whitefield  took  leave  of  his  friends  at 
Oxford  and  reached  London,  where,  he  says,  he  met  with  the 
first  pamphlet  published  against  him.  This  was  written  by  a 
clergyman.^  But  the  time  was  not  far  distant  when  there  were 
plenty  of  pamphlets,  as  well  as  rumors.  What  time  the  Meth- 
odist leaders  had  to  spare  from  their  busy  lives  was  consumed  in 
answering  accusations  and  arguments.  Southey  says,  "The 
strangest  suspicions  and  calumnies  were  circulated ;  and  men  will 
believe  any  calumnies,  however  preposterously  absurd,  against 
those  of  whom  they  are  disposed  to  think  ill."  ^ 

John  Wesley,  being  the  leader  of  this  movement,  naturally 
suspicions  and  calumnies  centered  about  him.  In  August,  1739, 
he  spent  two  hours  with  a  zealous  man,  laboring  to  convince 
him  that  he  was  not  an  enemy  to  the  Church  of  England,*  At 
this  time  the  report  was  current  in  Bristol  that  he  was  a  papist, 
if  not  a  Jesuit.  Some  said  that  he  was  born  and  reared  in 
Rome.^  These  reports  became  common  throughout  the  nation, 
and  were  believed  by  man}^  He  was  accused  of  taking  the 
Pretender  with  him  into  Cornwall  under  the  name  of  John 
Downes.  It  was  reported  that  he  called  himself  John  Wesley, 
whereas    everybody    knew    that    Wesley    was    dead.*^      It    was 


"George  Whitefield,  Journal,  p.  117. 

^Southey,  Life  of  John  Wesley,  vol.  ii,  p.  25. 

*John  Wesley,  Journal,  August  27,  1739. 

=Ibid. 

''Ibid.,  April  16,  1744;  above,  p.  137. 


202     EARLY  METHODISTS  UNDER  PERSECUTION 

asserted  that  he  had  been  seen  with  the  Pretender  in  France; 
and  others  said  that  he  was  in  prison  in  London."^  Rumor  had 
it  that  he  was  convicted  of  selling  gin  and  fined  twenty  pounds ; 
besides,  he  kept  two  popish  priests  in  his  house.  One  man  said 
he  had  heard,  "That  it  was  beyond  dispute,  Mr.  Wesley  had  large 
remittances  from  Spain,  in  order  to  make  a  party  among  the 
poor;  and  as  soon  as  the  Spaniards  landed  he  was  to  join  them 
with  twenty  thousand  men."  ^  At  the  time  of  the  insurrection, 
in  Scotland,  1745,  it  was  asserted  that  he  was  then  with  the 
Pretender  in  Edinburgh.^  Another  said  he  would  make  afifidavit 
that  "he  himself  saw"  John  Wesley  "administer  extreme  unction 
to  a  woman,  and  give  her  a  wafer,  and  say,  that  was  her  pass- 
port to  heaven."  ^^  After  the  failure  of  the  last  effort  of  the 
Pretender  to  gain  the  English  throne,  these  reports  were  less 
credited,  but  the  idea  of  popery  was  kept  before  the  public  mind 
by  pamphlets  and  comparisons  till  the  time  of  Wesley's  death. 

He  was  also  declared  to  be  a  deceiver  of  the  people.  A 
woman  was  accused  of  robbing  her  master  of  three  hundred 
pounds,  and  was  threatened  to  be  put  in  irons  unless  she  would 
confess  that  she  had  given  the  money  to  Wesley.  The  money 
was  afterward  found  where  the  master  himself  had  left  it.^^ 
Bishop  Lavington  accused  him  in  print,  upon  the  alleged  state- 
ment of  a  Mrs.  Morgan  at  Mitchell,  of  having  made  indecent 
proposals  to  her  maid.  In  the  presence  of  Mr.  Trembath  and 
Mr.  Haime,  the  woman  denied  to  Wesley  that  she  had  ever 
made  any  such  statement.  ^^  Wesley,  however,  was  "not  sure 
that  she  had  not  said  just  the  contrary  to  others."  ^^  Thereupon 
the  Bishop  furnished  his  witnesses  to  prove  that  Mrs.  Morgan 
had  made  the  statement  which  he  had  published.     But  he  seemed 


^John  Wesley,  Journal,  April  7,  1744. 
*Ibid.,  August  26,   1741. 
•Ibid.,  November,  1745. 
"Charles  Wesley,  Journal,  April  5,  1745. 
"Ibid.,  May  8,  1740;  October  8,  1740. 

"Bishop  of  Exeter,  Answer  to  John  Wesley's  Late  Letter ;  John  Wesley, 
Works,  Letter  to  Author  of  Methodism  and  Papists  compared. 
"John  Wesley,  Journal,  August  25,  1750. 


THE  METHODISTS  VILIFIED  203 

to  have  felt  no  obligation  whatever  to  prove  the  fact  of  his 
accusation.  The  maid  concerned  seems  not  to  have  been  ques- 
tioned at  all  about  the  matter. 

He  was  accused  of  extorting  one  hundred  pounds  from  his 
society. ^^  At  Athlone,  Ireland,  it  was  reported  that  he  had  run 
away  with  another  man's  wife.^^  At  Brandon  a  gentlewoman 
informed  him  that  Dr.  B,  had  averred  to  her  and  to  many  others, 
I,  "that  both  John  and  Charles  Wesley  had  been  expelled  from 
the  University  of  Oxford  long  ago;  2,  That  there  was  not  a 
Methodist  left  in  Dublin;  all  the  rest  having  been  rooted  out  by 
order  of  government;  3,  That  neither  were  there  any  Methodists 
left  in  England ;  and  4,  That  it  was  all  Jesuitism  at  the  bottom."  ^® 

Unhappily  and  unfortunately,  Methodism  soon  divided  into 
two  sections,  Arminian  and  Calvinistic.  So  long  as  Whitelield 
lived,  friendship  and  cooperation  were  maintained.  But  shortly 
after  his  death,  in  1770,  a  most  deplorable  controversy  arose, 
led  on  the  Calvinistic  side  by  two  young  men,  the  Rev.  Augustus 
Toplady  and  the  Rev.  Rowland  Hill.  The  Methodists  emphasized 
the  necessity  of  the  new  birth,  or  the  transferring,  so  far  as 
possible,  over  into  life  and  conduct  of  the  principles  and  character 
of  the  Christ.  That  one  of  this  faith  should  imbibe  a  spirit  of 
bitterness  and  rancor  is  quite  incomprehensible.  Yet  Mr.  Top- 
lady  seemed  to  have  drunk  quite  deeply  of  this  uncharitable 
fountain.  The  following  was  from  a  young  man  concerning 
another  whose  age  at  least  should  have  commanded  respect : 
"What  shall  we  say  of  a  man  who  first  hatches  blasphemy,  and 
then  fathers  it  on  others?  Nay,  who  adds  crime  to  crime  by 
indirectly  persisting  in  the  falsehood  even  after  the  falsehood  has 
been  detected  and  publicly  exposed  ?"  ,  .  .  He  "writes  a  known, 
willful,  palpable  lie  to  the  public."  ^^  "Either  he  is  absolutely 
unacquainted  with  the  first  principles  of  reasoning,  or  he  offers 


"John  Wesley,  Journal,  July  13,  1747. 
"Charles  Wesley,  Journal,  September  i,  1748. 
^"John  Wesley,  Journal,  June  2,  1749. 

'"Toplady,  More  Work  for  Mr.  John  Wesley,  pp.  7ff.,  Tyerman  Collec- 
tion of  Pamphlets,  vol.  ccx. 


204     EARLY  METHODISTS  UNDER  PERSECUTION 

up  the  knowledge  he  has  as  an  whole  burnt  sacrifice  on  the  altar 
of  malice,  calumny,  and  falsehood."  ^^  "No  man  in  the  world  is 
more  prone  to  put  things  in  people's  mouths,  which  they  never 
said  or  thought  of  than  John  Wesley.  .  .  .  But  'tis  more  prob- 
able that  'twas  forged  and  dressed  up  for  the  occasion."  ^^ 

Charles  Wesley  was  not  a  great  organizer  as  was  his  brother, 
nor  so  great  a  preacher  as  either  his  brother  or  Whitefield. 
Moreover,  he  seems  not  to  have  participated  in  the  numerous 
controversies  in  which  the  Methodists  were  engaged.  He  was 
the  great  hymn  writer  of  the  trio,  and  this  attracted  less  atten- 
tion and  less  opposition  than  the  theology  that  they  preached. 
Therefore,  while  he  was  reviled,  he  seems  to  have  escaped  those 
bitter  personal  invectives,  which  were  so  commonly  heaped  upon 
his  brother  and  upon  Whitefield.  Usually,  the  accusations  against 
which  he  had  to  contend  were  those  which  were  heaped  upon 
the  Methodists  in  general,  rather  than  against  personal  abuse. 

Whitefield  was  more  unfortunate  than  either  of  the  Wesley s. 
He  began  his  ministry  when  very  young.  He  was  ordained  when 
a  little  past  twenty-one,  and  was  a  well-known  evangelist  at 
twenty-five.^^  At  Oxford  he  had  been  a  servitor,  which  of 
necessity  took  time  from  his  studies.  Hence  he  had  neither  the 
experience  nor  the  learning  of  the  Wesleys.  He  was,  moreover, 
less  judicious  than  his  friends.  He  made  statements  which  gave 
to  his  opponents  the  opportunity  upon  which  they  most  vigor- 
ously seized.  With  maturer  years  he  saw  his  errors,  acknowl- 
edged his  fault,  and  offered  apologies.  At  this  his  opponents 
called  him  a  self-confessed  hypocrite.  It  was,  in  fact,  but  the 
promptings  of  a  generous  and  honest  nature.  Moreover,  he 
attracted  the  masses  as  no  other  preacher  in  England,  which 
aroused  jealousies.  Besides,  he  was  a  great  actor  preacher.^^ 
Therefore  he  could  be  mimicked.    Being  a  generous  and  sensitive 


^^Toplady,  More  Work  for  Mr.  John  Wesley,  p.  24. 
"Toplady,  The  Scheme  of  Christian  and  Philosophic  Necessity  Asserted, 
147,  Tyerman  Collection  of  Pamphlets,  vol.  clxxxviii. 
^"Tyerman,  Life  of  George  Whitefield,  vol.  i,  p.  45. 
"Southey,  Life  of  John  Wesley,  vol,  i,  p.  152. 


THE  METHODISTS  VILIFIED  205 

nature,  he  doubtless  suffered  keenly  from  the  scurrility  and  mis- 
representations heaped  upon  him.  However,  he  persisted  un- 
flaggingly  in  his  work,  and  not  without  rewards,  for  he  had  many 
friends,  as  well  as  enemies.  Only  a  few  references  will  be 
necessary  to  show  the  nature  of  this  published  opposition. 

In  1744  there  was  published  a  pamphlet  entitled  A  Letter 
to  the  Rev.  Mr.  Whitefield,  Occasioned  by  his  Pretended  Answer 
to  the  .  .  .  Observations  ...  on  the  Methodists,  By  a  Gentle- 
man of  Pembroke-College,  Oxford. ^^  This  is  a  rude,  personal 
attack,  and  is  of  no  interest  except  as  it  reveals  the  rancor  even 
of  a  college  man.  In  it  are  such  remarks  as  the  following :  "Your 
letter  is  stuffed  with  the  coaxing  and  wheedling  of  the  woman, 
the  daring  of  the  rebel,  the  pertness  of  the  coxcomb,  the  evasions 
of  the  Jesuit,  and  the  bitter  maliciousness  of  the  bigot."  ^^  .  .  . 
"You  can  coax  with  all  the  sincerity  too  of  the  woman,  whilst 
spleen  and  rancor  lurk  in  your  heart;  that  you  are  crafty  and 
malicious  enough  to  be  suspected  of  any  wicked  enterprise."  ^'* 

In  1760  Whitefield  says,  "I  am  now  mimicked  and  bur- 
lesqued upon  the  public  stage."  ^^  And,  indeed,  he  was,  as  the 
following  will  show.  Owing  to  an  illness  in  his  childhood,  one 
eye  was  squinted.^^  From  this  his  revilers  often  called  him  Dr. 
Squintum.     Under  this  name  he  was  introduced  upon  the  stage. 

Samuel  Foote  is  said  to  have  possessed  a  wonderful  faculty 
for  mimicry.  He  could  imitate  even  the  vocal  intonations  of  his 
subject. ^'^  Of  this  faculty  Dr.  Samuel  Johnson  says :  "It  is  not 
a  talent,  it  is  a  vice;  it  is  what  others  abstain  from.  It  is  not 
comedy  which  exhibits  the  character  of  a  species,  as  that  of  a 
miser  gathering  from  many  miners;  it  is  farce,  which  exhibits 
individuals."  ^^  This  vice,  as  Dr.  Johnson  called  it,  was  Foote's 
making,  and  finally  his  undoing. 

^'Tyerman  Collection  of  Pamphlets,  vol.  clxvi. 

■"Letter  to  Whitefield,  p.  i ;  Tyerman  Collection  of  Pamphlets,  vol.  clxvi. 

"Ibid.,  p.  19 

"George  Whitefield  Works,  Letter,  August  15,  1760. 

^"Tyerman,  Life  of  George  Whitefield,  vol.  i,  p.  51. 

"Life  of  Countess  of  Huntingdon,  vol.  i,  p.  208,  note. 

"Boswell's  Life  of  Samuel  Johnson,  vol.  i,  p.  272- 


2o6     EARLY  METHODISTS  UNDER  PERSECUTION 

In  1760  Mr.  Foote  produced  a  play  entitled  "The  Minor: 
A  Comedy."  It  was  acted  in  the  New  Theater  in  the  Hay-Market. 
It  is  said  also  to  have  been  acted  at  Garrick's  Theater  at  Drury 
Lane.  Of  this  play  Foote  was  both  author  and  actor  of  the 
leading  parts. ^^ 

This  is  a  shameless  production  in  three  acts.  There  are 
frequent  lewd  and  indecent  insinuations  with  reference  to  the 
Methodists.  According  to  the  plot,  during  an  illness  the  fictitious 
character  Mrs.  Cole,  or  old  Moll,  as  she  was  familiarly  called, 
had  her  doubts  and  waverings.  One  summer  she  went  to 
Boulogne  to  repent,  but  the  monks  there  would  not  give  her 
absolution  unless  she  quit  her  business.  She  then  met  Mr. 
Squintum  (Whitefield),  who,  she  says,  "stepped  in  with  his 
saving  grace  and  got  me  with  the  new  birth,  and  I  became,  as 
you  see,  regenerate  and  another  creature."  ^"^ 

Mrs.  Cole  appears  as  the  mistress  of  a  house  of  shame.  She 
told  a  young  man,  Sir  George  by  name,  that  she  had  advertised 
in  "the  register  office  for  servants  under  seventeen" ;  and,  she 
says,  "ten  to  one  I  will  light  on  something  that  will  do."  ^^ 

A  titled  father,  because  his  daughter  refused  to  marry 
according  to  his  will,  drove  her  from  his  home.  The  girl  found 
a  new  home,  adopted  the  tenets  of  her  benefactress,  and  attended 
the  Methodist  meetings  with  her.  Here  she  observed  Mrs.  Cole 
and  admired  her  because  of  her  seeming  religious  devotion.  Mrs. 
Cole  took  the  young  girl  to  her  home,  and  when  fully  under  her 
power,  the  girl  discovers  the  awful  truth.  One  morning  she  was 
told  that  either  she  must  go  w'ith  her  mistress  or  go  to  gaol. 
She  decides  to  trust  herself  to  the  tender  mercies  of  a  gentleman 
libertine  rather  than  to  the  gaols. ^^  Mrs.  Cole  then  took  her  to 
Sir  George  with  these  words :  "Come  along,  Lucy.  ...  I  thought 
I  had  silenced  your  scruples.     Don't  you  remember  what  Mr. 


^'Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  430. 

'"Samuel  Foote,  The  Minor,  pp.  45ff. 

""Ibid.,  p.  44- 

"Ibid.,  pp.  78ff. 

Note — The  English  prisons  at  this  time  were  hopeless  dens  of  vice.. 


THE  METHODISTS  VILIFIED  207 

Squintum  said?  A  woman's  not  worth  saving  that  won't  be 
guilty  of  a  swinging  sin;  for  then  they  have  matter  to  repent 
upon."  ^^  The  girl  went  and  begged  for  mercy  from  the  young 
man,  who,  "touched  with  her  story,  truth,  and  tears,  was  con- 
verted from  her  spoiler  to  the  protector  of  her  innocence."  ^^ 
The  Methodist  was  relentless.    The  libertine  had  pity. 

It  is  surprising  that  this  disgraceful  play  could  have  been 
acted  on  the  stage  in  England  for  ten  years.  For  it  is  a  well- 
known  fact  that  the  Methodists  promptly  excluded  from  their 
societies  all  unworthy  members.  It  is  to  the  credit  of  Edinburgh 
that  the  piece  so  shocked  the  people  that,  after  the  first  night, 
only  ten  women  had  the  boldness  to  witness  such  impurity,  and 
that,  after  the  death  of  Whitefield  was  announced,  public  senti- 
ment exerted  itself  sufficiently  to  drive  the  piece  from  the  play- 
house.^^ 

In  the  meantime  Israel  Pottinger  had  produced  another 
play  entitled  "The  Methodist :  A  Comedy ;  Being  a  Continuation 
and  Completion  of  The  Minor."  ^^  This  "was  intended  to  have 
been  acted  at  the  Theater  Royal  at  Covent-Garden,  but  for 
obvious  reasons  was  suppressed."  ^'^  Tyerman  says  that  not- 
withstanding it  was  not  allowed  on  the  stage,  it  soon  passed 
through  three  editions  as  a  publication.^^ 

In  this  play  Mrs.  Cole  laments  it  as  an  unhappy  providence 
that  her  victim  had  escaped  her.  Lucy  is  about  to  be  married. 
In  order  to  prevent  this  and  to  get  her  again  in  their  power, 


^^Samuel  Foote,  The  Minor,  p.  74. 

"Ibid.,  p.  87. 

^^Gillies,  Memoirs  of  George  Whitefield,  p.  233,  note. 

^NoTE — The  title  page  of  this  play  is  ambiguous  (see  note  below),  and 
at  first  glance  seems  to  credit  Foote  with  the  authorship,  but  the  play  was 
printed  for  Pottinger,  and  the  burden  of  proof  indicates  that  he  was  the 
author. 

^'NoTE — The  complete  title  is  as  follows : 

"The  METHODIST:  A  COMEDY;  Being  a  Continuation  and  Com- 
pletion of  the  Plan  of  The  MINOR,  Written  by  Mr.  Foote,  As  it  was 
intended  to  have  been  Acted  at  the  Theatre  Royal  in  Covent-Garden,  but  for 
obvious  reasons  suppressed.     With  the  original  Prologue  and  Epilogue." 

^Tyerman,  Life  of  George  Whitefield,  vol.  ii,  p.  438. 


2o8     EARLY  METHODISTS  UNDER  PERSECUTION 

and  perhaps  back  to  their  rehgion,  Mrs.  Cole  and  Mr.  Squintum 
plot  to  circulate  the  report  that  while  at  Mrs.  Cole's  house  she 
had  sinned,  and  that  her  plea  of  innocence  was  false.  They  all 
but  succeed,  but  through  an  inmate  their  wicked  scheme  is 
thwarted. 

Enough  of  these  unsavory  plays.  It  is  refreshing  to  know 
that  some  of  the  periodicals  of  the  day  sternly  rebuked  these 
authors  and  vigorously  denounced  their  productions.^^ 

Together  with  their  leaders  the  Methodists  as  a  body  were 
the  objects  of  ridicule,  invectives,  buffoonery,  slander,  and 
calumny.  False  rumors  were  reported,  cartoons  and  hideous 
portraits  were  published;  and  pamphlets,  plays,  and  dialogues 
were  written  against  them.*^  Some  were  moderate,  while  others 
were  vicious  and  slanderous.  Some  writers  seemed  to  think 
that  their  case  was  strengthened  by  the  use  of  abusive  and  vulgar 
epithets.  Charles  Wesley  says,  "Innumerable  stories  are  in- 
vented to  stop  the  work,  or,  rather,  repeated,  for  they  are  the 
same  we  have  heard  a  thousand  times,  as  well  as  the  primitive 
Christians — all  manner  of  wickedness  is  acted  in  our  societies, 
except  the  eating  of  little  children."  ^^  So  common  was  the 
report  that  vice  was  practiced  at  their  society  meetings  that  at 
times  unmarried  women  scarcely  dared  to  be  accompanied  home 
at  night  by  male  friends,  and  widowers  sometimes  refused  to 
employ  housekeepers  to  care  for  their  motherless  children.*^ 

This  pamphlet  opposition,  these  rumors,  and  this  scurrility 
continued  during  the  entire  life  of  Wesley.  Sometimes  one  story 
was  most  prominent;  sometimes  another,  but  always  bitter  in- 
vective. It  also  was  general.  Mr.  Shadford  says,  "Wherever  I 
traveled  I  found  the  Methodists  everywhere  spoken  against  by 


^''Tyerman,  Life  of  George  Whitefield,  vol.  ii,  pp.  43off. 

""Ibid.,  vol.  ii,  p.  435,  note. 

"Charles  Wesley,  Journal,  September  5,  1748. 

*'NoTE — After  the  death  of  his  wife  in  order  "to  avoid  all  occasion  of 
slander  with  which  the  Methodists  were  plentifully  bespattered,"  Mr.  Greene, 
of  Rotherham,  sent  his  children  to  be  cared  for  in  other  homes,  thus  intensify- 
ing his  loneliness,  that  he  might  keep  no  woman  in  his  house.  (James  Everett, 
Wesleyan  Methodism  in  Sheffield,  p.  82.) 


THE  METHODISTS  VILIFIED  209 

wicked  and  ungodly  persons  of  every  denomination";^^  and 
Wesley  says  the  same.''^  Moreover,  there  were  great  numbers 
of  these  publications.  The  Rev.  Richard  Green  prepared  a  book 
which  was  published  in  1902,  entitled  Anti-Methodist  Publica- 
tions, Issued  During  the  Eighteenth  Century.  This  is  a  "bibliog- 
raphy of  all  known  books  and  pamphlets  written  in  opposition  to 
the  Methodist  revival  during  the  life  of  Wesley;  together  with 
an  account  of  replies  to  them,  and  of  some  other  publications." 
The  book  contains  one  hundred  and  fifty-seven  pages,  and  men- 
tions no  less  than  six  hundred  and  six  different  headings  many  of 
which  mention  both  the  publication  and  its  answer  or  answers. ^^ 
This  press  opposition  began  by  an  anonymous  letter  in 
Fogg's  Weekly  Journal  in  1732,  which  is  believed  to  be  the  first 
mention  of  the  Methodists  in  the  public  periodicals.  The  letter 
was  occasioned  by  the  death  of  Mr.  Morgan,  one  of  the  Oxford 
group.  Like  so  many  later  writings,  it  grossly  misrepresented  the 
Methodists.  "All  Wednesdays  and  Fridays  are  strictly  to  be 
kept  as  fasts,  and  blood  let  once  a  fortnight  to  keep  down  the 
carnal  man.  ...  In  short,  they  practice  everything  contrary  to 
the  judgment  of  other  persons."  Tyerman  says,  "The  entire 
letter  is  before  us;  but  only  a  part  of  it  is  quoted,  first,  because 
there  is  a  great  amount  of  empty  and  ungrammatical  verbiage 
unworthy  of  being  admitted  into  what  was,  at  that  period,  per- 
haps the  most  literary  and  respectable  paper  published — Fogg's 
Weekly  Journal ;  and,  secondly,  because  there  is  one  paragraph, 
which,  despite  its  verbosity,  is  so  loathsomely  impure,  that  it 
would  be  a  sin  against  both  God  and  man  to  reproduce  it."  '*^ 
Within  two  months  this  pamphlet  was  answered,  then  there  fol- 
lowed a  lull  till  1738,  when  it  began  again,  and  soon  became 
more  violent  and  scurrilous.  From  this  date  every  year,  except 
1783,  till  Wesley's  death,  brought  forth  one  or  more,  sometimes 


*'Jackson's  Lives,  vol.  vi,  p.  151. 
"John  Wesley,  Journal,  October  15,  1739. 

^''NoTE — The  book  gives  only  the  titles  of  the  publications,  and  occa- 
sionally a  very  brief  comment. 

^''Tyerman,  Life  of  John  Wesley,  vol.  i,  pp.  SsflF. 


2IO     EARLY  METHODISTS  UNDER  PERSECUTION 

many,  publications,  either  in  behalf  of  the  Methodists  or  against 
them.'*'^  Because  of  the  number  of  these  productions  the  im- 
possibility of  doing  justice  to  the  subject  in  this  chapter  is 
readily  seen.  It  will  be  necessary,  therefore,  to  limit  the  notice 
to  only  a  very  few  of  them. 

In  1739  the  following  harsh  words  were  printed  in  The 
Scots  Magazine :  "Let  not  such  bold  movers  of  sedition,  and 
ringleaders  of  the  rabble,  to  the  disgrace  of  their  order,  be 
regularly  admitted  into  those  pulpits  which  they  have  taken  with 
multitude  and  with  tumult,  or  as  ignominiously  by  stealth." 

The  same  year  the  clergy  began  to  write.  Several  sermons 
were  published  by  them,  in  one  of  which  the  Methodists  were 
spoken  of  as  "restless  deceivers  of  the  people,  who  make  it  their 
daily  business  to  fill  the  heads  of  the  ignorant  and  unwary  with 
wild,  perplexive  notions."  Another  "brands  the  Methodists  as 
'deceivers,'  'babblers,'  'insolent  pretenders,'  'men  of  capricious 
humors,  spiritual  sleights,  and  canting  craftiness,'  'novices  in 
divinity,'  casting  'indecent,  false  and  unchristian  reflections  on  the 
clergy,'  'newfangled  teachers,  setting  up  their  own  fantastic  con- 
ceits in  opposition  to  the  authority  of  God,  and  so  bigoted  to 
their  wild  opinions,  and  so  puffed  up  with  pride  and  vanity  at  the 
success  of  their  enthusiastic  labors,  that  they  all  appear  fully 
disposed  to  maintain  and  defend  their  cause  by  more  than 
spiritual  weapons,  or  to  die  martyrs  for  it.'  "  *^ 

This  year  witnessed  what  is  perhaps  the  beginning  of  poet- 
ical opposition.  There  is  mention  of  a  publication  which  ap- 
peared at  this  time  entitled  "The  Methodist:  A  Burlesque 
Poem."  *^  Some  of  these  so-called  poetical  works  were  vulgar 
in  the  extreme,  as  we  shall  see  later. 

The  next  year  a  new  and,  for  men  so  deeply  religious,  a 
rather  curious  accusation  was  brought  against  them.  Wesley,  as 
was  his  custom,  had  been  visiting  a  condemned  soldier  in  his 
cell.     But,  he  says,  "the  next  day  I  was  informed  that  the  com- 


"R.  Green,  Anti-Methodist  Publications. 
**Tyerman,  Life  of  John  Wesley,  vol.  i,  p.  239. 
'"Gentleman's  Magazine,  1739,  p.  276. 


THE  METHODISTS  VILIFIED  211 

manding  officer  had  given  strict  orders,  'Neither  Mr.  Wesley 
nor  any  of  his  people  should  be  admitted.  For  they  were  all 
atheists.'  "  ^'^ 

The  Rev.  William  Bowman,  M.A.,  gave  to  the  public  this 
year  a  pamphlet  entitled  The  Imposture  of  Methodism  Displayed, 
the  aim  of  which,  he  says,  "has  been  truth,  and  the  real  interest 
of  undefiled  Religion,  the  Honor  of  God,  and  service  of  Man- 
kind." ^^  He  describes  Methodism  as  "An  enthusiasm,  patched 
and  made  up  of  a  thousand  incoherencies  and  absurdities,  picked 
and  collected  together  from  the  vilest  heresy  upon  earth;  an 
enthusiasm  as  whimsical  as  irrational,  rashly  taken  up,  supported 
by  faction,  and  propagated  by  the  most  horrid  arts  of  lying  and 
hypocrisy."  ^^  Speaking  of  their  being  denied  the  use  of  the 
churches,  he  says :  "This  was  not  done,  till  by  their  extravagant 
flights  and  buffooneries  they  had  made  the  church  more  like  a 
bear-garden  than  the  house  of  God,  and  the  rostrum  nothing 
else  but  the  trumpet  of  sedition,  heresy,  blasphemy,  and  every 
thing  destructive  to  religion  and  good  manners."  ^^  "If  haughti- 
ness and  pride  be  contrary  to  the  genius  of  Christianity,  and  a 
turbulent,  untractable  spirit  inconsistent  with  the  Spirit  of  God, 
we  have  a  fresh  mark  of  imposture  before  us,  and  a  proper  caveat 
against  those  ravening  wolves  that  come  to  us  in  sheep's  cloth- 
ing." ^*  Relative  to  their  class  meetings,  he  says :  "What  can 
we  think  of  their  nocturnal  assemblies?  ...  I  pretend  not  to 
know  what  is  transacted  in  these  meetings,  but  I  cannot  help 
suspecting  that  associations  of  this  sort  are  seldom  entered  into 
merely  upon  a  religious  account,  but  generally  for  contrary  ends 
and  purposes.  When  I  reflect  upon  the  monstrous  society  of 
Bacchanals  in  the  grove  of  Stimula,  which  in  the  567th  year  of 
Rome  was  suppressed  by  Postumius  Albinus,  I  am  apt  to  make 
ungrateful  comparisons."  ^^     Herein  is  that  base  insinuation  of 

^"John  Wesley,  Journal,  March  29,  1740. 

^'Wm.  Bowman,  Imposture  of  Methodism  Displayed,  p.  83. 

^'Ibid.,  p.  4. 

''^Ibid.,  p.  26. 

"Ibid.,  p.  65. 

''Ibid.,  p.  79. 


212     EARLY  METHODISTS  UNDER  PERSECUTION 

immorality,  which  followed  the  Methodists  so  long,  and  made 
their  lot  so  exceedingly  hard. 

Another  pamphlet  appeared  at  this  time  which,  speaking 
of  Methodism,  says  :  "The  most  unchristian  malice,  lying,  slander, 
railing,  and  cursing,  are,  it  seems,  the  criterions  of  modern 
saintship.  Let  my  soul  be  among  the  heathen  philosophers  rather 
than  among  these  saints.  .  .  .  But  these  Methodists,  those  espe- 
cially who  are  clergymen  themselves,  accuse  falsely;  accuse 
falsely  their  brethren  of  the  clergy,  whom  'tis  plain  they  mortally 
hate,  and  would,  if  it  were  in  their  power,  exterminate  from  the 
earth.  Let  any  one  of  the  least  discernment  judge  whether  the 
papists  and  infidels  be  not  firm  and  faithful  allies  of  these  enthusi- 
asts." ^^  This  whole  pamphlet  is  the  work  of  an  excited  and 
angry  man.  It  abounds  with  such  expressions  as  "rudeness  and 
ill  m.anners,"  "pride  and  insolence,"  "spite  and  malice,"  "mis- 
representations, misquotations,"  "lying  and  slander,"  etc. 

In  1 74 1  Charles  Wesley  was  told  that  "you  occasion  the 
increase  of  our  poor."  ^"^  Indeed,  this  was  another  rather  com- 
mon report.  It  is  frequently  met.  The  argument  was  something 
to  the  effect  that  the  Methodists  did  little  but  go  to  meeting, 
pray,  etc.,  to  the  neglect  of  their  families.  Hence  the  preachers 
were  malicious  teachers.  To  this  accusation  Wesley  replied : 
"Sir,  you  are  misinformed;  the  reverse  of  that  is  true.  None  of 
our  society  is  chargeable  to  you.  Even  those  who  were  so  before 
they  heard  us,  or  who  spent  all  their  wages  at  the  alehouse,  now 
never  go  there  at  all,  but  keep  their  money  to  maintain  their 
families,  and  have  to  give  to  those  that  want."  ^^    In  1744  a  Mr. 

H vehemently  declaimed  to  John  Wesley  "against  the  new 

sect  as  enemies  of  the  church,  Jacobites,  papists,  and  what  not."  ^® 

In  1745  Lady  Huntingdon  was  attacked  and  accused  of 
favoring  the  Pretender.     These  aspersions  tended  to  aggravate 


^"Anon,  The  True  Spirit  of  the  Methodists,  p.  33,  Tyerman  Collection 
of  Pamphlets,  vol.  cxcix. 

"Charles  Wesley,  Journal,  September  22,  1741. 

Hbid. 

"'John  Wesley,  Journal,  April  11,  1744. 


THE  METHODISTS  VILIFIED  213 

the  increasing  obloquy  under  which  her  Ladyship  and  those 
whom  she  patronized  were  now  laboring.  But  she  paid  little 
attention  to  these  malicious  reports  until  several  of  the  itinerants 
under  her  auspices  were  beaten  and  illtreated.  Some  of  the 
neighboring  magistrates  refused  to  act  in  behalf  of  the  Meth- 
odists, when  their  persons  and  property  were  attacked,  and  her 
Ladyship  was  forced  to  apply  to  higher  authority.  She  ad- 
dressed a  remonstrance  to  Lord  Carteret,  one  of  his  Majesty's 
principal  secretaries  of  state."  Lord  Carteret's  reply  to  Lady 
Huntingdon's  communication  was  dated  November  19,  1745, 
only  a  few  days  before  his  going  out  of  office.    It  was  as  follows : 

"Madam  :  I  laid  your  remonstrance  before  his  Majesty,  the  King. 
My  Royal  Master  commands  me  to  assure  your  Ladyship  that,  as 
the  father  and  protector  of  his  people,  he  will  suffer  no  persecution 
on  account  of  religion ;  and  I  am  desired  to  inform  all  magistrates 
to  afford  protection  and  countenance  to  such  persons  as  may  require 
to  be  protected  in  the  conscientious  discharge  of  their  religious 
observances. 

"His  Majesty  is  fully  sensible  of  your  Ladyship's  attachment  to 
the  House  of  Hanover ;  and  has  directed  me  to  assure  your  Lady- 
ship of  his  most  gracious  favor  and  kindest  wishes.  I  have  the 
honor  to  be.  Madam,  your  Ladyship's  most  obedient  humble  servant, 

"Carteret."  ^'^ 

In  the  Gentleman's  Magazine  for  1747  there  was  printed 
an  article  under  the  heading,  "Hypocrisy  of  a  Methodist  De- 
tected." It  says,  "There  has  been  for  some  years  past  a  con- 
siderable number  of  Methodists  in  this  city,  who  were  at  first 

collected  and  since  have  continued  under  the  guidance  of  Mr. 

as  their  minister."  It  further  relates  the  wretched  conduct  of 
this  minister,  his  criminal  relation  with  some  of  the  women  among 
his  followers,  his  defense  of  polygamy,  when  his  wickedness  was 
discovered,  and  the  final  abandonment  of  his  flock,  and  of  his 
devoted  and  virtuous  wife.*^^  The  city  mentioned  was  Salisbury, 
and  the  minister  was  Mr.  Westley  Hall,  who  had  married  Martha, 
the  sister  of  John  and  Charles  Wesley.*"'^     The  account  of  this 


""Life  of  Countess  of  Huntingdon,  vol.  i,  pp.  6y{i. 

"^Gentleman's  Magazine,  1747,  p.  531. 

°'Ibid. ;  John  Wesley,  Journal,  July  20,  1746. 


214     EARLY  METHODISTS  UNDER  PERSECUTION 

wretched  man  is  doubtless  all  too  true.  The  injury  lay  in  loading 
the  infamy  upon  the  Methodists,  for  at  this  time  Mr.  Hall  had 
no  connection  with  them.^" 

Mr.  Hall  had  been  one  of  the  Oxford  Methodists,  and  had 
been  associated  with  the  Wesleys  at  the  beginning  of  their 
work.^^  However,  he  had  never  been  a  preacher  under  the 
Wesleys.  On  the  other  hand,  he  had  been  a  minister  in  the 
Established  Church  with  Methodistical  principles.^^  But  six 
years  previous  to  the  discovery  of  his  moral  bankruptcy  he  had 
broken  with  the  Establishment,  and  for  four  years  he  had  had 
nothing  whatever  to  do  with  the  Wesleys.*^^  He  had  become  an 
independent,  dissenting  minister.  His  tenets  had  become  such 
that  even  his  wife,  who  was  a  very  brilliant  woman  as  well  as  a 
beautiful  character,  endowed  mentally  somewhat  like  her  brother 
John,  had  refused  to  join  with  him  in  his  society.*''^  He  had 
always  been  unstable,  but  had  not  broken  out  in  open  profligacy 
so  long  as  he  was  in  any  way  under  the  influence  of  the  Meth- 
odists. Therefore  this  article  was  a  great  injustice  to  them,  and 
helped  to  intensify  the  falsehood,  which  doubtless  was  believed 
by  all  too  many,  that  lewdness  was  practiced  in  the  Methodist 
meetings.  Nearly  two  years  after  this  deplorable  incident  there 
was  printed  in  the  Bath  Journal  an  open  letter,  probably  to  John 
Wesley,  which  asks  why  he  does  not  publicly  warn  his  followers 
against  these  evils,  and  says,  "Many  persons  of  great  eminence 
among  you  have  been  publicly  charged  with  the  commission  of 
these  crimes."  "Has  not  a  preacher  of  your  sect  preached  and 
printed  to  prove  the  lawfulness  of  polygamy?"  Wesley,  of 
course,  replied :  "I  answer,  No  preacher  in  connection  with  me 
had  ever  done  any  such  thing.  What  Mr.  Hall,  of  Salisbury, 
has  done  is  no  more  to  me  than  it  is  to  you,  only  that  I  am  a 


'^John  Wesley,  Journal,  December  i,  1747. 

"Ibid.,  January  i,  1739;  December  22,  1747,  Letter  to  W.  Hall,  p.  i. 

'^Charles  Wesley,  Journal,  December  6,  1736. 

""John  Wesley,  Journal,  December  22,  1747,  Letter  to  W.  H.,  p.  8. 

"'Charles  Wesley,  Journal,  August  11,  1743. 


THE  METHODISTS  VILIFIED  215 

greater  sufferer  by  it.  For  he  renounced  all  the  Methodists 
several  years  since :  and,  when  I  was  at  Salisbury  last,  turned 
both  me  and  my  sister  out  of  his  house.  No  man,  therefore, 
of  common,  heathen  humanity,  could  ever  blame  me  for  the 
faults  of  that  unhappy  man."  ^^  It  is  to  the  credit  of  this  maga- 
zine that  in  its  next  issue  it  printed  a  full  explanation  of  the  fact 
that  Mr.  Hall  was  at  that  time  in  no  way  connected  with  the 
Methodists. ^^  However,  because  of  the  prevalence  of  such 
stories,  and  of  public  prejudice,  it  is  quite  probable  that  this 
denial  did  not  reach  nearly  so  many  ears  as  did  the  previous 
accusation. 

In  1749  there  appeared  Part  I  of  a  book  entitled  The 
Enthusiasm  of  Methodists  and  Papists  Compared.  During  the 
same  year  Part  II  appeared,  and  in  1751  Part  HI  was  published. 
These  books  were  published  anonymously,  but  were  immediately 
supposed  to  have  been  written  by  the  Rev.  George  Lavington, 
LL.D.,  Bishop  of  Exeter,  and  this  soon  became  an  acknowledged 
fact.  They  are  now  everywhere  mentioned  as  the  Bishop's 
work. 

It  appears  that  the  Bishop  had  delivered  an  episcopal  charge 
to  the  clergy  of  his  diocese.  An  unknown  wag  then  published 
what  was  pretended  to  be  a  manuscript  copy  of  the  Bishop's 
Charge,  but  which  contained  declarations  of  doctrine  and  of 
experience  worthy  of  Whitefield  or  of  Wesley.  This  pretended 
Charge  was  circulated,  and  meanwhile  Bishop  Lavington,  the 
hater  of  the  sect,  was  dubbed  a  Methodist.  His  anger  can  be 
imagined.  He  accused  the  Methodist  leaders  of  committing  the 
forgery.  The  Countess  of  Huntingdon  compelled  him  to  re- 
tract. Shortly  after  this  the  first  part  of  the  Comparison  ap- 
peared.'^*^  It  is  a  caustic  attack  upon  Methodism  in  general,  and 
especially  upon  Wesley  and  Whitefield. 

The  book  has  little  merit.  Had  it  been  written  with  some 
respect  for  the  opinions  of  mankind,  and  with  a  little  courtesy, 


""John  Wesley,  Works,  Answer  to  Letter  in  Bath  Journal,  April  17,  1748. 
""Gentleman's  Magazine,  December,  1747,  pp.  6i9fif. 
'"Tyerman,  Life  of  George  Whitefield,  vol.  ii,  pp.  20iflf. 


2i6     EARLY  METHODISTS  UNDER  PERSECUTION 

it  might  have  done  some  good.  But  because  of  its  lack  of  these 
qualities,  and  of  the  rankling  bitterness  of  its  tone,  its  tendency 
would  be  to  intensify  hatred  and  strife. 

The  author  so  far  lost  himself  in  his  antipathy  that  it  ap- 
parently became  impossible  for  him  to  see  anything  good  even 
in  the  virtues  of  Methodism.  The  Methodists  refused  to  adorn 
themselves  with  gold  and  costly  apparel  that  they  might  have 
the  more  with  which  "to  clothe  the  naked,  to  feed  the  hungry, 
to  lodge  the  stranger,  to  relieve  those  that  are  sick  and  in  prison, 
and  to  lessen  the  numberless  afflictions  to  which  we  are  exposed 
in  this  vale  of  tears. "^^  But  the  papists  also  wore  homely  gar- 
ments. "  *St.  Francis  would  always  wear  apparel  of  the  vilest 
sort ;  never  anything  that  was  sumptuous ;  that  being  a  distinction 
of  grace.  ...  St.  Ignatius,  by  preaching  powerfully  against  fine 
clothes  made  the  women  weep,  tear  their  hair,  and  charming 
faces,  and  throw  away  their  vain  ointments. '^^  .  .  .  Ignatius 
loved  to  appear  abroad  with  old,  dirty  shoes,  used  no  comb,  let 
his  hair  clot,  and  would  never  pare  his  nails.  A  certain  Jesuit  was 
so  holy  that  he  had  above  a  hundred  and  fifty  patches  upon  his 
breeches,  and  proportionably  on  his  other  garments.  Another 
had  almost  three  hundred  patches !'  "^"^ 

In  defense  of  their  doctrines  and  methods,  the  Methodists 
always  pointed  to  the  fact  that  the  wicked  and  profligate  of  both 
sexes  were  reformed.  "And  yet,"  says  this  author,  "we  can 
match  them  among  their  elder  brethren.  .  .  .  'St.  Francis  used 
to  call  people  together  with  blowing  a  horn,  (as  the  Methodists 
by  advertisements)  when  he  was  to  preach ;  and  his  preaching  was 
so  wonderfully  moving,  that  prodigious  multitudes  of  men  and 
women,  above  all  number  and  computation,  and  the  very  harlots 
were  converted.  ...  A  certain  Jesuit  went  to  the  Stews,  and 
made  a  surprising  conversion  of  a  multitude  of  prostitutes.'  "  ^* 

The  entire  work  abounds  with  such  expressions  as  "that 


"John  Wesley,  Works,  Sermon  on  Dress,  par.  14. 
"Enthusiasm  of  Methodists  and  Papists  Compared,  part  i,  p.  21. 
"Ibid.,  p.  22. 
'^Ibid.,  part  ii,  p.  4. 


THE  METHODISTS  VILIFIED  217 

collection  of  their  own  fooleries,  and  faults,  extravagant  whims, 
and  presumptions,  pretensions,"  '^^  etc.  Wesley  bursts  out  into 
an  "enthusiastic  rant,  T  look  upon  all  the  world  as  my  parish.'  "  '^^ 
Whitefield  is  quoted  as  saying,  "If  a  bishop  commit  a  fault,  I 
will  tell  him  of  it,"  This  the  author  asserts  is  to  "assume  the 
dignity  of  a  primate."  '^'^  The  Methodists  rebuked  the  clergy. 
This  was  "gall  of  bitterness,"  and  "black  art  of  calumny."  ^^ 
And  the  following  is  addressed  to  the  Rev.  Mr.  Wesley :  "Wild- 
fire, dangerously  tossed  about,  instead  of  that  light  which  came 
down  from  heaven; — puffy  pretensions  to  extraordinary  revela- 
tions, impressions,  usurping  the  name  of  the  Holy  One;  with 
personal  conferences  with  God,  face  to  face ;  enthusiastic  ranters, 
comparing  themselves  with  prophets  and  apostles,  if  not  with 
Christ  himself ;  "^^  the  most  wild  and  extravagant  behaviour,  the 
phrensies  of  a  disturbed  brain  and  deluded  imagination,  the 
effects  of  fits,  of  a  weak  head  or  diseased  body,  all  turned  into 
so  many  tests  and  marks  of  saintship;  the  spirit  of  pride  and 
vanity,  possessing  the  leaders ;  a  spirit  of  envy,  rancor,  broils,  and 
implacable  animosities,  dashing  each  other  to  pieces;  a  spirit  of 
bitterness  and  uncharitableness  toward  the  rest  of  mankind; 
progress  through  immorality;  skepticism,  infidelity,  atheism, 
through  spiritual  desertions;  despair  and  madness,  made  the 
gate  of  perfection,  .  .  .  hair-brained  enthusiasts,  and  crafty  im- 
postures .  .  ,  tokens  of  liars."  ^^  And  thus  he  runs  on  for 
nearly  three  pages, 

A  very  bitter  attack  was  made  in  1750  by  the  Rev.  John 


"Enthusiasm  of  Methodists  and  Papists  Compared,  part  i,  p.  28. 

'"Ibid.,  part  ii,  p.  126. 

"Ibid. 

"Ibid.,  part  i,  p.  17. 

"Note — In  defense  of  field  preaching  Whitefield  asks,  Can  you  recollect 
no  earlier,  or  more  unexceptionable  field  preachers  than  the  papists?  What 
think  you  of  Jesus  Christ,  and  his  apostles?  Were  they  not  field  preachers?" 
To  this  the  author  replies :  "And  will  you  never  leave  off  your  inexcusable 
pride  in  comparing  yourself  to  Christ  and  his  apostles?  Will  you  still 
persist  in  this  presumptuous  sin?"     (Enthusiasm,  part  II,  Preface,  pp.  loff.) 

*°Ibid.,  part  iii,  Preface,  p.  25. 


2i8     EARLY  METHODISTS  UNDER  PERSECUTION 

Kirkby  in  a  pamphlet  entitled  "The  Imposter  Detected;  or  the 
Counterfeit  Saint  Turned  Inside  Out.  Containing  a  full  dis- 
covery of  the  horrid  blasphemies  and  impieties  taught  by  those 
diabolical  seducers  called  Methodists,  under  colour  of  the  only 
real  Christianity.  Particularly  intended  for  the  use  of  the  city 
of  Canterbury,  where  that  Mystery  of  iniquity  has  lately  begun 
to  work."  «i 

This  is  another  virulent  attack,  largely  void  of  argument  or 
reason.  The  author  seemingly  ransacked  the  vocabulary  of  the 
language  for  epithets.  While  he  mentions  no  name,  yet  he 
evidently  is  speaking  chiefly  of  John  Wesley,  for  he  mentions 
the  author  of  the  Methodists,  and  also  speaks  of  a  publication 
which  was  written  by  Wesley.^^  The  entire  pamphlet  of  fifty- 
five  pages  abounds  with  such  expressions  as  the  following: 
"Here  his  familiar  imp  seems  to  have  owned  this  wolf  in  sheep's 
clothing,"  ^^  .  .  .  "It  is  no  less  plain  that  the  love  this  counterfeit 
saint  here  shows  is  as  opposite  to  the  love  of  Christ  as  darkness 
is  to  light."  ^*  He  says  the  Methodist  prays  to  embrace  that 
religion  which  "he  spits  his  venom  so  much  against  under  the 
wickedness  of  pure  superstition,  a  system  of  dead,  empty  forms, 
or  whatever  else  the  pride  and  malice  of  his  infernal  spirit  can 
suggest  to  him."  ^^  He  refers  to  a  book  by  this  author,  which, 
he  says,  "plainly  appears  to  be  with  no  other  view  than,  mounte- 
banklike, to  use  Christianity  as  his  fool  [or  jest]  for  no  other  end 
but  to  gather  a  crowd  about  his  stage  that  himself,  or  some  for 
him,  may  have  a  fairer  opportunity  to  pick  people's  pockets,  or  at 
least  to  vend  his  trash."  ^^  Other  expressions  are,  "vipers," 
"the  religion  of  these  seducers,"  "pharisaical  boasters."  ^'^  He 
also  stoops  to  the  vulgar  insinuation  of  lewdness,  which  was  so 


"Tyerman  Collection  of  Pamphlets,  vol.  xcvii. 

""John  Kirkby,  Imposter  Detected,  pp.  4  and  17. 

''Ibid.,  p.  6. 

'*Ibid.,  p.  7- 

''Ibid.,  p.  9- 

'"Ibid.,  p.  10. 

"Ibid.,  pp.  23,  47,  so. 


THE  METHODISTS  VILIFIED  219 

common,  and  which  doubtless  was  intensified  by  the  above- 
mentioned  article  in  the  Gentleman's  Magazine.  He  says,  "Again, 
let  this  diabolical  gratification  of  their  pride  remind  you  of 
their  secret  cabals,  which  they  are  known  so  frequently  to  hold 
together."  *^  This,  of  course,  referred  to  their  class  meetings. 
On  the  closing  page  he  says,  "In  fine,  scarce  any  consideration 
can  be  more  melancholy  than  the  ravages  we  see  made  by  these 
emissaries  of  Satan  among  us  at  present."  *^ 

Enough  for  poor  Kirkby.  Such  an  unhapppy  spirit  richly 
deserved  all  the  torture  that  the  presence  of  the  Methodists 
seemed  to  have  given  him.  The  pity  is  that  in  his  day  there 
appeared  to  be  so  many  of  his  type. 

In  1757  the  London  Magazine  printed  an  article  entitled, 
"A  Dozen  Reasons  Why  the  Sect  of  Conjurers,  Called  Fortune- 
Tellers,  Should  Have  at  Least  as  Much  Liberty  to  Exercise  their 
Admirable  Arts,  as  Is  Now  Granted  to  Methodists,  Moravians, 
and  Various  Other  Sorts  of  Conjurers."  After  enumerating  the 
benefits  derived  from  the  fortune  teller,  it  says:  "Whereas,  if 
these  pretenders  to  conjuration  ever  do  such  a  good-natured 
action,  it  is  with  great  difficulty  that  the  husband  can  prevent 
his  wife  giving  the  whole,  or  the  greater  share  of  her  fortune  to 
them.  .  .  .  Whereas,  our  antagonists  have  often  made  poor 
women  lay  violent  hands  on  themselves,  and  but  very  lately  they 
made  a  poor  woman  literally  fulfil  the  Scripture  by  pulling  out 
one  of  her  eyes,  because,  we  suppose,  they  told  her  that  she  had 
looked  upon  a  handsome  young  fellow  of  her  acquaintance  with 
a  longing  eye."  ^^ 

In  December  there  was  a  reply  to  this  article  by  a  Methodist, 
which  shows  that  the  article  was  aimed  chiefly  at  them.  It  calls 
upon  the  writer  to  point  out  the  woman,  who  had  pulled  out  an 
eye,  and  her  advisers,^ ^     There  is  no  record  that  this  was  done. 

In  1760  another  article  appeared  in  this  magazine  in  which 


*John  Kirkby,  The  Imposter  Detected,  p.  52. 

'"Ibid.,  p.  55. 

'"London  Magazine,  1757,  p.  483. 

'^Ibid,  p.  589. 


220     EARLY  METHODISTS  UNDER  PERSECUTION 

were  more  insinuations  of  lewdness.  The  writer  says,  "I  cannot 
personally  and  positively  assert  the  reality  of  dark  rooms,  naked 
figures,  rattling  chains,  and  typical  fires  with  the  mystical  pangs 
of  the  new  birth,  though  my  intelligence  came  from  a  right 
trusty  sentinel,  a  watchman  of  the  night."  ^^  Though  he  con- 
fesses his  uncertainty,  yet  it  is  observed  that  he  rushes  into  print. 
The  next  February  another  article  was  printed  in  this  maga- 
zine, the  indecencies  of  which  cannot  be  reproduced  here.®^ 

For  several  years,  as  noted  above,  the  Methodists  had  been 
slandered  on  the  public  stage. ^^  In  1768  Mr.  Isaac  Blickerstaff 
brought  out  a  play  entitled  The  Hypocrite,  A  Comedy  in  Five 
Acts.^^  This  was  acted  in  the  Theater  Royal  in  Drury  Lane, 
London.  It  is  indeed  surprising  that  respectable  people  would 
patronize  a  public  place  where  such  a  play  was  acted.  It  appears 
also  to  have  been  acted  in  America,  and  as  late  as  1826.  The 
leading  character  is  Dr.  Cantwell,  meaning  one  who  is  good  at 
cant.  Those  base  insinuations  of  lewdness  are  herein  reproduced. 
Also  the  Doctor  is  trying  to  rob  his  friend  and  patron  of  his 
property,  and  all  but  succeeds.^''  This  is  another  of  those  in- 
sinuations which  were  so  widely  circulated  concerning  the 
Methodists. 

The  year  1778  brought  forth  a  publication  entitled  The 
Lovefeast,  A  Poem.  It  was  dedicated  to  "The  whole  com- 
munion of  fanatics  that  infest  Great  Britain  and  artfully  en- 
deavor to  shelter  themselves  under  the  wing  of  rational  dissen- 
tion."  This  is  a  forty-seven-page  production  and  perhaps  is 
the  bitterest  of  them  all.  References  in  footnotes  would  indicate 
that  the  author  was  a  man  of  considerable  scholarship.  But 
certainly  he  was  a  man  with  an  uncharitable  spirit.  His  insinua- 
tions go  farther  than  merely  to  lewdness.  In  it  are  such  state- 
ments as  follow : 


"London  Magazine,  October,  1760,  p.  516. 

^Ibid.,  February,  1761,  Letter  to  Hermas. 

*  Above,  pp.  205ff. 

^Decanver  Collection,  General  Theological  Seminary  Library. 

'The  Hypocrite,  pp.  31  and  63. 


THE  METHODISTS  VILIFIED  221 

There  brothers,  sisters,  and  lewd  pastors  meet 

To  truck  reHgion  for  a  jovial  treat; 

To  drown  a  year's  hypocrisy  in  wine. 

And  carry  on  imposture's  chaste  design; 

In  solemn  farce  a  jubilee  to  hold, 

And  cast  new  saints  in  Reynard's  perfect  mold.^'^ 

Moreover,  the  author  makes  the  following  insinuations,  and 

so  strongly  as  almost  to  make  them  a  declaration  of  fact.     He 

says: 

There  the  New  Adam  tries  the  old  one's  Fort, 
And  Children  of  the  Light  in  Darkness  sport:  ^^ 
But  chiefly  when  their  Midnight-Feasts  displays, 
Like  Aretino,^^  Vice  a  thousand  Ways ; 
When  hymning  Saints,  like  Bacchanalians,  join 
To  praise  the  Lord  with  Zeal  inflamed  by  Wine ; 
When  preaching  Lubbers,  tempt  the  Virgin's  lip 
From  medicated  Chalices  to  sip.^'^*^ 
Hot  with  drugged  Philters  mixed  by  holy  Hands, 
Dissention  then  unites  in  closest  Bands. 
Together  wanton  Pairs  promiscuous  run. 
Brother  with  Sister,  Mother  with  a  son ; 
Fathers,  perhaps,  with  yielding  Daughters  meet, 
And  converts  find  their  Pastor's  Doctrine  sweet; 
Pure  Souls  are  fired  by  Love's  divinest  spark, 
And  Paradise  is  opened  in  the  dark.^*^^ 

Almost  every  page  of  this  "poem"  contains  some  epithet, 
and  breathes  out  the  spirit  of  hate.  Wisely  the  author  conceals 
his  identity. 

It  has  been  said  that  toward  the  close  of  Wesley's  life  there 
was  a  change  in  the  attitude  toward  him.  That  is  true;  still, 
he  with  the  other  Methodists  had  plenty  to  try  the  mettle  of 


°'The  Lovefeast,  p.  13. 

Note — The  following  are  footnotes  to  the  above  "poem,"  as  arranged 
by  its  author : 

**  "Candles  are  blown  out,  or,  perhaps,  burn  out,  at  these  long  nightly 
solemnities. — 'Put  out  the  light^and  then' ;"  (The  Lovefeast,  p.  27.) 

""A  painter  of  indecent  attitudes ;"  (The  Lovefeast,  p.  28.) 

100  '"pj^jg  insinuation  may  seem  hardly  credible,  but  the  author  can  prove 
the  truth  of  it  from  a  former  member  of  this  distractedly  fanatic  body.  He 
does  not  say  that  this  practice  is  general,  but  that  he  knows  it  has  been 
practiced."     (The  Lovefeast,  p.  28.) 

"'The  Lovefeast,  pp.  27ff. 


222     EARLY  METHODISTS  UNDER  PERSECUTION 

which  they  were  made.  When  the  above  "poem"  was  pub- 
Hshed  he  was  an  old  man  seventy-five  years  of  age.  But  age  did 
not  save  him,  nor  his  followers.  In  1789,  two  years  before  his 
death,  a  pamphlet  was  published  entitled  "Methodists  Unmasked; 
or  a  Letter  to  an  Old  Gentleman,  who  Had  Amply  Imbibed  the 
Very  Essence  of  Hypocrisy,  BEING  A  REPLY  TO  Letters 
Addressed  to  a  Young  Gentleman,  Who  Had  Early  Imbibed  the 
Principles  of  Infidelity."  ^^^  The  bulk  of  the  pamphlet  is  of  Httle 
importance.  The  following,  however,  is  a  postscript  which  is  of 
some  interest : 

POSTSCRIPT 
A  Recipe  to  Make  a  Methodist 

Take  of  the  herbs  of  hypocrisy  and  the  radix  of  spiritual  pride 
each  two  handfuls ;  two  ounces  of  ambition,  vainglory,  and  impu- 
dence; boil  them  over  the  fire  of  sedition  till  the  ingredients  swim 
on  the  top ;  then  add  six  ounces  of  sugar  of  deceit,  one  quart  of 
dissembling  tears,  and  put  the  whole  into  the  bottle  of  envy,  stopping 
it  fast  with  the  cork  of  malice.  When  these  ingredients  are  settled 
make  them  into  pills.  Take  one  night  and  morning  with  the  tongue 
of  slander :  then  go  into  society  house  to  hear  nonsense  and  stupidity 
by  way  of  gentle  exercise ;  fall  into  pretended  fits ;  go  home ;  cant ; 
sing  hymns,  and  pray  till  you  are  heard  all  round  the  neighborhood ; 
backbite  your  best  friends ;  cheat  all  you  are  acquainted  with  ;  and,  in 
short,  under  the  mask  of  holiness  commit  every  other  act  that  an 
honest  man  would  be  ashamed  of. 

Thus  for  half  a  century  and  more  this  controversy  dragged 
on.  Doubtless  these  attacks  hindered  progress,  and  contributed 
largely  toward  stirring  up  the  masses  to  the  violence,  which  so 
often  endangered  the  property  and  the  lives  of  the  Methodists, 
and  which  sometimes  seemed  to  threaten  the  very  existence  of 
the  movement.  But  undismayed  even  by  such  opposition,  the 
Methodist  leaders  pressed  on,  facing  boldly  their  accusers,  deny- 
ing the  false  reports,  endeavoring  so  far  as  possible  to  explain 
their  doctrines  and  motives,  and  patiently  striving  to  wear  out 
prejudice  and  to  overcome  evil  reports  by  good  works  and  by 
exemplary  lives. 


"Tyerman  Collection  of  Pamphlets,  vol.  Ixviii. 


CHAPTER  XIII 
PERSECUTION  CHECKED 

While  there  was  much  persecution  during  the  entire  Hfe 
of  Wesley,  as  has  been  said,  yet  in  his  later  years  it  greatly 
declined.  A  number  of  circumstances  contributed  to  this  result, 
each  doubtless  having  had  an  important  influence  in  checking  the 
outrages.  It  is  not  fair  to  say  that  any  one  cause  alone  produced 
these  changes.  However,  the  direct  outcome  of  legal  prosecutions 
is  always  apparent.  But  while  this  influence  was  more  per- 
ceptible, yet  other  influences  were  working  toward  the  same  end, 
and  certainly  contributed  no  small  weight  toward  producing 
quiet. 

Fortunately  for  the  Methodists,  the  reigning  monarchs 
afforded  them  protection.  Had  it  been  otherwise,  bitter  as  was 
the  feeling  against  them,  and  violent  as  was  the  persecution,  it 
seems  not  improbable  that  the  movement  would  have  been 
crushed  completely,  or  at  any  rate  greatly  restricted.  There 
were  those  who  attempted  to  kill  the  leaders,  and  there  were 
others  who  wished  to  send  them  for  soldiers.  Either  means 
certainly  would  have  crushed  the  movement  in  England,  at  least 
for  the  time.  But  the  sovereigns  George  II  and  George  III 
were  opposed  to  persecution  for  conscience'  sake.  All  accounts 
agree  with  Messrs.  Coke  and  Moore,  who  say :  "We  are  happy 
that  from  authentic  information  we  can  inform  the  public  that 
his  late  Majesty  on  a  representation  made  to  him  of  the  perse- 
cutions suffered  by  the  societies  at  this  time,  declared  that  'No 
man  in  his  dominions  should  be  persecuted  on  the  account  of 
religion  while  he  sat  on  the  throne.'"^  Moreover,  George  III 
acted  upon  the  same  principle.^ 

^Coke  and  Moore,  Life  of  John  Wesley,  p.  197;  see  also  John  Hampson, 
Memoirs  of  John  Wesley,  pp.  3off;  Life  of  Countess  of  Huntingdon,  vol.  i, 
p.  67;  George  Whitefield,  Works,  vol.  i,  pp.  266ft'.,  Letter  No.  286. 

^Henry  Moore,  Life  of  John  Wesley,  vol.  ii,  p.  2. 

223 


224     EARLY  METHODISTS  UNDER  PERSECUTION 

During  his  entire  life  Wesley  found  this  policy  of  the  rulers 
a  strong  support.  Often  the  magistrates  and  the  inferior  courts 
would  refuse  warrants;  or,  if  action  were  brought,  would  clear 
the  rioters.  At  Cork,  these  courts  not  only  cleared  the  perse- 
cutors, but  brought  recommendations  against  the  Methodist  min- 
isters, Charles  Wesley  included.^  Also,  Methodists  were  pressed, 
and  sometimes  condemned  for  soldiers  by  these  courts.  But  it 
was  not  so  in  the  superior  tribunals.  The  author  of  the  Life 
of  the  Countess  of  Huntingdon  says,  "The  superior  courts  were 
a  sure  refuge  where  no  scanty  justice,  but  liberal  countenance 
was  afforded  to  the  new  species  of  dissenters."  ^  Moreover,  the 
matter  of  quelling  "riotous  mobs,  even  when  the  magistrates  will 
not  do  their  duty,"  was  discussed  at  the  Conference  in  1749, 
and  it  was  answered :  "There  is  one,  and  only  one  way — move 
the  King's  Bench  for  information  against  them.  This  is  a  way 
which  has  never  failed  us  yet."  ^  However,  as  Mr.  Southey 
observes,    "The   offenders   were   not   rigorously   pursued;    they 


Note — Mr.  Moore  repeals  the  following,  which  was  related  to  him  by 
John  Wesley.  "One  of  the  original  society  of  Methodists  at  Oxford,  on  the 
departure  of  its  founders  from  the  university,  after  seeking  for  others  like- 
minded,  at  length  joined  the  Society  of  Quakers  and  settled  at  Kew.  Being 
a  man  of  considerable  property,  and  of  exemplary  behavior,  he  was  much 
respected,  and  favored  with  free  permission  to  walk  in  the  royal  gardens. 
Here  he  frequently  met  the  King,  who  conversed  freely  with  him,  and  with 
much  apparent  satisfaction.  Upon  one  of  those  occasions,  his  Majesty, 
knowing  that  he  had  been  at  Oxford,  inquired  if  he  knew  the  Messrs. 
Wesley,  adding,  'They  make  a  great  noise  in  the  nation.'  The  gentleman 
replied,  'I  know  them  well.  King  George ;  and  thou  mayest  be  assured,  that 
thou  hast  not  two  better  men  in  thy  dominions,  nor  men  that  love  thee 
better,  than  John  and  Charles  Wesley.'  He  then  proceeded  to  give  some 
account  of  their  principles  and  conduct,  with  which  the  King  seemed  much 
pleased."     (Moore,  Life  of  John  Wesley,  vol.  ii,  pp.  2ff.) 

It  is  also  worthy  of  note  that  the  Countess  of  Huntingdon  had  an 
interview  of  upward  of  an  hour  with  George  III  and  the  Queen,  when  they 
talked  of  a  great  variety  of  subjects.  At  this  time  the  King  expressed  his 
high  appreciation  of  her  Ladyship,  and  of  her  work.  (Life  of  Countess  of 
Huntingdon,  vol.  ii,  pp.  281  ff.) 

'Above,  p.  126. 

*Life  of  Countess  of  Huntingdon,  vol.  i,  p.  70. 

'Minutes  of  the  Conference,  1749,  printed  in   1812. 


PERSECUTION  CHECKED  225 

generally  submitted  before  the  trial,  and  it  sufficed  to  make  them 
understand  that  the  peace  might  not  be  broken  with  impunity."  ^ 

As  has  been  observed,  in  1740  there  were  disturbances  at 
Bristol.  This  occurred  at  the  time  of  the  Quarter-sessions.  It 
was  quickly  and  permanently  checked  by  the  ring  leaders  having 
been  taken  into  court  and  severely  reprimanded."^  At  London 
"Sir  John  Ganson,  the  chairman  of  the  Middlesex  justices,  called 
upon  Wesley  and  informed  him  'that  he  had  no  need  to  suffer 
these  riotous  mobs  to  molest  him,'  adding,  'Sir,  I  and  the  other 
Middlesex  magistrates  have  orders  from  above  to  do  you  justice 
whenever  you  apply  to  us.'  A  short  time  after  he  did  apply. 
Justice  was  done,  though  not  with  rigor,  and  from  that  period 
the  society  had  peace  in  London."  ^ 

In  the  vicinity  of  Wednesbury,  Staffordshire,  even  the 
enemies  of  the  Methodists  came  to  see  the  necessity  of  quelling 
the  increasing  tumults.  "The  mob  turned  upon  their  employers, 
and  threatened,  unless  they  gave  them  money,  to  serve  them  as 
they  had  done  the  Methodists.  And,  if  they  saw  a  stranger, 
whose  appearance  did  not  please  them,  they  immediately  attacked 
him."  ^  Shortly  after  this  a  grave  man  was  riding  through 
Wednesbury  when  "the  mob  swore  he  was  a  preacher,  pulled  him 
off  his  horse,  dragged  him  to  a  coal  pit  and  were  hardly  re- 
strained from  throwing  him  in."  But  the  Quaker,  for  such  he 
proved  to  be,  indicted  the  leader  at  the  Assizes,  where  the  verdict 
was  given  against  them.     From  that  time  the  tumults  ceased. ^*^ 

During  the  rioting  at  Hampton,  Whitefield  wrote  a  letter 
to  one  whom  the  mob  called  captain,  "desiring  him  to  inform 
his  associates  'that  if  they  would  acknowledge  their  fault,  pay 
for  curing  a  boy's  arm,  which  was  broken  the  night  I  was  there, 
and  mend  the  windows  of  Mr.  Adams'  house,  we  would  readily 


^Southey,  Life  of  John  Wesley,  vol.  ii,  p.  50. 
'Henry  Moore,  Life  of  John  Wesley,  vol.  ii,  p.  2. 
'Ibid.,  vol.  ii,  p.  2;  J.  Crowther,  Methodist  Manual,  p.  11. 
'J.  Crowther,  Methodist  Manual,  p.  11;  John  Wesley,  Works,  History 
of  Methodist  People,  sec.  25. 

^"John  Wesley,  Works,  History  of  Methodist  People,  sec.  25. 


226     EARLY  METHODISTS  UNDER  PERSECUTION 

pass  all  by;  but  if  they  persisted  in  their  resolutions  to  riot  we 
thought  it  our  duty  to  prevent  their  doing,  and  others  receiving 
further  damage,  by  moving  for  an  information  against  them 
in  the  King's  Bench.'  I  also  sent  a  copy  of  this  letter  to  a 
minister  of  the  town,  and  to  a  justice  of  the  peace,  with  a  letter 
to  each  from  myself;  but  all  in  vain.  The  rioters  sent  me  a 
most  insolent  answer,  wrote  me  word,  'They  were  in  high  spirits, 
and  were  resolved  there  should  be  no  more  preaching  in  Hamp- 
ton.' "  The  Methodists  then  moved  the  King's  Bench  for  the 
arrest  of  five  of  the  leaders.  The  case  was  postponed  at  the 
first  term  of  court,  and  it  was  reported  that  it  was  to  be  decided 
against  the  Methodists,  right  or  wrong.^^  However,  at  the  next 
term  of  court  it  was  tried,  and  decided  against  the  rioters,  finding 
them  all  guilty.  Whitefield  wrote,  "I  hear  they  are  hugely 
alarmed,  but  they  do  not  know  that  we  intend  to  let  them  see 
what  we  can  do,  and  then  to  forgive  them."  ^^  He  does  not 
state  the  final  penalty.  Relative  to  another  incident,  he  assures 
Lady  Huntingdon  "that  the  Welsh  justices  have  ordered  the 

twenty  pounds,  exacted  of  the  Methodists  by  Sir  W ,  to  be 

returned."  ^^ 

The  Gentleman's  Magazine  related  that  "Edward  Frost  was 
this  day  committed  to  Newgate  prison  by  a  justice  for  being  con- 
cerned with  many  others  in  a  riot,  and  threatening  to  burn  down 
the  house  of  Samuel  Cole  at  Norwood,  near  London."  ^*  There 
was  a  meeting  of  Methodists  at  the  house.  And  Wesley  says: 
"I  preached  at  Clayworth,  where  a  year  ago  the  mob  carried  all 
before  them.  But  an  honest  justice  quelled  them  at  once,  so  that 
they  are  now  glad  to  be  quiet,  and  mind  their  own  business."  ^•'* 
And  again  at  Rangdale  he  preached,  he  says,  "where  I  expected 
a  disturbance,  but  found  none.  The  light  punishment  inflicted 
on  the  late  rioters,  though  their  expense  was  not  great,  as  they 


"George  Whitefield,  Account  of  Gloucester  Trial,  Works,  vol.  iv,  p.  104. 
"George  Whitefield,  Works,  vol.  ii,  p.  58,  Letter  No.  550. 
'•'Ibid.,  vol.  ii,  p.  225,  Letter  No.  728. 
"Gentleman's  Magazine,  1757,  p.  382. 
"John  Wesley,  Journal,  April  19,  1752. 


PERSECUTION  CHECKED  227 

submitted  before  the  trial,  has  secured  peace  ever  since.  Such 
a  mercy  it  is  to  execute  the  penalty  of  the  law  on  those  who  will 
not  regard  its  precepts !  So  many  inconveniences  to  the  innocent 
does  it  prevent,  and  so  much  sin  in  the  guilty."  ^*^  From  this 
time  it  seems  that  a  number  of  magistrates  began  to  act,  follow- 
ing the  example  of  the  King's  Bench.  It  was  thus  at  Scotter,  a 
town  near  Epworth.  "An  upright  magistrate  took  the  cause  in 
hand,  and  so  managed  both  the  rioters  and  him,  who  set  them 
at  work,  that  they  have  been  quiet  as  lambs  ever  since."  ^'^ 

Wesley  says :  "I  rode  to  Faversham.  Here  I  was  quickly 
informed  that  the  mob  and  the  magistrates  had  agreed  together 
to  drive  Methodism,  so  called,  out  of  the  town.  After  preaching 
I  told  them  what  we  had  been  constrained  to  do  by  the  magis- 
trate at  Rolvenden,  who,  perhaps,  would  have  been  richer  by 
some  hundreds  of  pounds,  had  he  never  meddled  with  the  Meth- 
odists, concluding,  'Since  we  have  both  God  and  the  law  on  our 
side,  if  we  can  have  peace  by  fair  means,  w^e  had  much  rather, 
we  would  be  exceedingly  glad  ;  but,  if  not,  we  will  have  peace.'  "  ^^ 

Wesley  relates  the  circumstance  at  Atallbridge,  which,  he 
says,  was  "long  the  seat  of  war  by  a  senseless,  insolent  mob, 
encouraged  by  their  betters,  so  called,  to  outrage  their  quiet 
neighbors.  .  .  .  But  no  magistrate,  though  they  applied  to  several, 
would  show  them  either  mercy  or  justice.  At  length  they  wrote 
to  me.  I  ordered  a  lawyer  to  write  to  the  rioters :  he  did  so, 
but  they  set  him  at  naught.  We  then  moved  the  Court  of  King's 
Bench.  By  various  artifices  they  got  the  trial  put  off  from  one 
time  of  the  Assizes  to  another  for  eighteen  months.  But  it  fell 
so  much  heavier  on  themselves,  when  they  were  found  guilty. 
And  from  that  time,  finding  there  is  law  for  the  Methodists,  they 
have  suffered  them  to  be  at  peace."  ^^  Thomas  Mitchell  voiced 
the  same  sentiment.  He  says,  "As  to  the  lions  at  Wrangle,  an 
appeal  to  the  Court  of  King's  Bench  made  both  them  and  the 


"John  Wesley,  Journal,  April  20,  1752. 
"Ibid.,  April  3,  1764. 
"Ibid.,  January  5,  1766. 
"Ibid.,  August  30,  1766. 


228     EARLY  METHODISTS  UNDER  PERSECUTION 

minister  quiet  as  lambs."  ^"  These  are  a  few  of  the  many- 
instances  in  which  the  courts  brought  the  rioters  to  punishment 
for  their  crimes,  thus  exerting  a  powerful  influence  toward 
checking  the  lamentable  outrages  which  had  so  frequently  been 
committed. 

We  now  have  to  deal  with  the  untimely  and  unseemly  deaths 
of  persecutors.  Wesley  relates  the  case  of  a  minister  at  Bristol, 
who  was  accustomed  to  preach  against  the  Methodists  in  nearly 
every  sermon,  and  who  "alleged  many  grievous  things  against 
them,  but  without  all  color  of  truth."  ^^  At  his  last  effort  of  this 
kind,  this  minister  had  just  named  his  text,  when  he  was  seized 
with  a  peculiar  illness,  was  borne  unconscious  from  the  pulpit, 
and  died  the  next  Sunday. 

At  Inniscorthy,  Ireland,  a  wretched  clergyman  preached 
against  the  Methodists,  and  encouraged  the  mob  in  their  out- 
rages. He  had  preached  against  them  on  one  occasion,  and 
"after  he  had  painted  them  as  black  as  devils,  he  added,  T  have 
not  time  to  finish  now;  next  Sunday  I  will  give  you  the  rest.' 
But  the  next  morning  he  was  struck  in  a  strange  manner.  .  .  . 
Not  long  after  ...  he  went  to  his  account."  ^^  At  Water  ford, 
a  Catholic  priest  and  a  wealthy  merchant  had  stood  in  the  window 
of  the  home  of  the  latter  and  encouraged  the  mob  to  disturb 
Wesley.     The  next  Sunday  the  priest  fell  dead  at  the  altar.^^ 

Frequent  mention  is  made  of  the  fearful  deaths  of  perse- 
cutors. At  North-Moulton  the  captain  of  the  mob  cut  his  throat. 
He  lived  long  enough  to  ask  pardon  of  the  people  whom  he  had 
injured.-^  At  Darlaston,  where  persecution  had  been  so  violent, 
the  fiercest  of  the  persecutors  were  "called  away  by  a  train  of 
amazing  strokes."  At  Thorpe  many  of  the  opponents  were 
"snatched  away  in  an  hour,  when  they  looked  not  for  it."     A 


■"See  above,  p.  103;  Jackson's  Lives,  vol.  i,  p.  250. 
^'Jolin  Wesley,  Journal,  August  24,  1743. 
"Ibid.,  June  15,  1769. 

"Crookshank,  History  of  Alethodism  in  Ireland,  vol.  i,  p.  273;  Charles 
Wesley,  Journal,  September  24,  1748. 

"Charles  Wesley,  Journal,  vol.  ii,  p.  221. 


PERSECUTION  CHECKED  229 

woman  had  often  sworn  that  "she  would  wash  her  hands  in  the 
heart's  blood  of  the  next  preacher  that  came,  but  before  the  next 
preacher  came  she  was  carried  to  her  long  home."  ^^ 

At  Devizes  very  few  of  the  violent  lived  out  half  their 
days;  "many  were  snatched  away  in  an  hour,  when  they  looked 
not  for  it."  ^^  At  Sidare  many  bitter  persecutors  "vanished  away 
like  smoke,  several  of  them,  indeed,  came  to  a  fearful  end,  and 
their  neighbors  took  warning  from  them."  ^"^ 

The  end  of  Beau  Nash,  who  confronted  Wesley  at  Bath, 
is  recorded.  "He  dreaded  the  approach  of  death  more  than  the 
generality  of  mankind,  and  sought  refuge  in  some  fancied  devo- 
tion while  it  threatened  him.  Though  a  complete  libertine  in 
practice,  none  trembled  more  than  he  did.  To  embitter  his  hopes, 
he  found  himself  at  last  abandoned  by  the  great,  .  .  .  and  was 
obliged  to  fly  for  protection  to  those  of  humbler  station.  .  ,  , 
The  corporation  of  Bath  allowed  him  a  scanty  pittance,  which 
saved  this  miserable  trifler  from  starvation  in  his  last  days."  ^^ 

The  end  of  Butler,  the  leader  of  the  rioters  at  Cork,  should 
be  noticed.  From  Cork  he  went  to  Waterford  "and  raised  dis- 
turbances in  that  city.  But  happening  to  quarrel  with  some, 
who  were  as  ready  for  blood  as  himself,  he  lost  his  right  arm 
in  the  fray."  Being  thus  disabled  he  "dragged  out  the  remainder 
of  his  life  in  unpitied  misery."  ^^  He  fled  to  Dublin  where  "the 
Methodists  supported  him,  or  he  might  have  famished."  ^^ 

As  mentioned  above,  the  Methodists  wore  out  opposition. 
At  neither  Saint  Ives  nor  Wednesbury  were  the  Methodists 
successful  in  their  appeals  to  the  courts.  Yet  at  Wednesbury, 
since  May,  1745,  and  at  Saint  Ives  ever  after  June,  1747,  there 
was  perfect  peace.  John  Wesley  makes  numerous  mention  of 
visiting  both  these  places,  and  sometimes  preaching  to  nearly  the 


"'^John  Wesley,  Journal,  April  2,  1751. 

"•^Ibid.,   September  18,   1772. 

-'Ibid.,  May  30,  1787. 

°*Life  of  Countess  of  Huntingdon,  vol.  i,  p.  445,  note. 

■"William  Smith,  History  of  Wesleyan  Methodism  in  Ireland,  p.  34. 

'"Methodist  Magazine,  1812,  p.  45. 


230     EARLY  METHODISTS  UNDER  PERSECUTION 

whole  town,  high  and  low,  rich  and  poor,  sometimes  to  congre- 
gations of  eight  or  ten  thousand. ^^  Especially  is  this  true  of 
Saint  Ives,  where  during  the  rest  of  his  life  Wesley  was  always 
received  by  a  great  multitude,  and  always  with  the  greatest 
courtesy. 

In  1744  Wesley  writes,  "This  day  Mr.  Williams  wrote  a 
solemn  retraction  of  the  gross  slanders  he  had  been  propagating 
for  several  months  concerning  my  brother  and  me."  ^^  At 
Wakefield  Wesley  was  surprised  to  find  himself  preaching  in  the 
church,  while  a  few  years  ago  an  honest  man  did  not  dare  to  let 
him  preach  in  his  yard,  lest  the  mob  should  pull  down  his  house.^^ 
At  Dudley,  in  1761,  he  found  all  as  quiet  as  at  London.  He 
says,  "The  scene  is  changed  since  the  dirt  and  stones  of  this  town 
were  flying  about  me  on  every  side."  ^^  And  at  Walsal,  that  place 
of  bitterest  opposition,  he  preached  in  1764,  "and  there  was  no 
opposer,  not  a  trifler  to  be  seen."  ^^  At  another  place  a  drunkard 
attempted  to  lay  hold  upon  the  preacher,  but  the  hearers  took 
him  in  charge  so  roughly  that  Wesley  entreated  for  the  dis- 
turber in  order  to  save  him  from  injury.^*^  At  Barnard  Castle 
Wesley  questions :  "Are  these  the  people  that,  a  few  years  ago, 
were  like  roaring  lions?  They  were  now  quiet  as  lambs;  nor 
could  several  showers  drive  them  away  till  I  concluded."  ^"^  He 
was  at  Congleton,  and  remarks:  "What  a  change  in  this  town! 
The  bitter  enmity  of  the  towns  folks  to  the  Methodists  is  clean 
forgotten;  so  has  the  steady  behavior  of  the  little  flock  turned 
the  hearts  of  the  opposers."  ^^  Of  Colne,  he  says,  "I  scarcely 
ever  saw  a  congregation  wherein  men,  women,  and  children 
stood  in  such  a  posture;  and  this  in  the  town  wherein  thirty 


"John  Wesley,  Journal,  March  31,  1751 ;  August  25,  1780. 

''Ibid.,  December  2,  1744. 

^Ibid.,  April  12,  1752. 

''Ibid.,  March   17,   1761. 

'=Ibid.,  March  26,  1864. 

''Ibid.,  July  19,  1743- 

"Ibid.,  June  10,  1761. 

'^Ibid.,  April  30,  1774. 


PERSECUTION  CHECKED  231 

years  ago  no  Methodist  could  show  his  head."  "^  At  Bath  "the 
scene  is  changed  again;  here  we  have  the  rich  and  honorable  in 
abundance;  and  yet  abundance  of  them  came  even  in  a  stormy 
night,  and  seemed  as  attentive  as  colliers."  *" 

In  1765  Wesley  repeated  his  visit  to  Ireland.  Concerning 
his  visit  to  Dublin  he  says  he  preached  "to  such  a  congregation 
as  I  never  saw  in  Dublin  before,  and  everyone  was  as  quiet  as 
if  we  had  been  in  the  new  square  at  Bristol.  What  a  change 
since  Mr.  Whitefield,  a  few  years  ago,  attempted  to  preach  near 
this  place !"^^  He  also  was  at  Cork.  Of  this  place  he  says: 
"Many  of  the  chief  of  the  city  were  of  the  audience,  clergy  as 
well  as  laity.  And  all  but  two  or  three  were  not  only  quiet,  but 
serious,  and  deeply  attentive.  What  a  change!  Formerly  we 
could  not  walk  through  the  street  but  at  the  peril  of  our  lives."  '*- 

References  to  this  great  change  are  very  numerous.  Places 
where  there  had  never  been  any  court  proceedings,  and  places 
where  an  appeal  to  the  courts  had  failed,  had  changed.  The 
Methodists  had  been  winning  their  way  into  the  confidence  of 
the  masses.  Prejudice  was  breaking  down  before  them,  conse- 
quently, to  a  large  degree,  the  desire  to  persecute  was  dying  out. 


^"John  Wesley,  Journal,  April  30,   1776. 
*"Ibid.,  September  19,  1789. 
"Ibid.,  July  21,  1765. 
*^Ibid.,  June  23,  1765. 


CHAPTER  XIV 
SUMMARY— AN  ESTIMATE 

Of  the  real  extent  of  the  struggle  of  the  early  Methodists 
against  persecution  it  seems  that  now  we  can  never  fully  know. 
It  is  probable  that  a  great  deal  of  the  minor  disturbances,  and 
even  of  violence,  was  not  recorded.  Moreover,  it  is  also  prob- 
able that  considerable  that  was  recorded  is  now  lost.  This  is  more 
especially  true  of  the  abuse  and  vilification  that  was  heaped  upon 
them  in  pamphlets,  during  the  controversy,  which  lasted  till 
after  Wesley's  death.  Mr.  Decanver  accuses  the  Methodists  of 
having  bought  up  and  suppressed  these  publications,^  while  Mr. 
Green  believes  that  "many  are  now  probably  destroyed  ...  or 
are  hidden  away  in  holes  and  corners  from  which  it  is  impossible, 
if  it  were  desirable,  to  dislodge  them."  ^ 

As  for  violence,  it  is  known  that  John  Wesley  did  not 
record  some  instances  where  he  was  treated  with  shameful 
cruelty.  Also  when  he  was  injured  he  minimized  his  own  suffer- 
ings. Being  extremely  desirous  of  subduing  or  controlling  the 
rioters,  he  naturally  would  exert  every  mental  energy  toward  that 
end.  Therefore  he  would  have  neither  time  nor  inclination  to 
think  of  his  own  injuries. 

The  same  facts  would  very  likely  be  true  of  his  lay  helpers. 
They  would  be  expected  to  follow  his  example  and  to  learn  of 
him.  Therefore  they  too  would  be  mentally  preoccupied  in  an 
effort  to  quell  the  disturbance  or  to  soften  the  rioters.  In  some 
cases  this  is  known  to  be  true.  They  too  were  inclined  to  mini- 
mize their  own  sufferings.  They  tell  of  being  unconscious,  of 
blood  gushing  out,  etc.,  but  they  say  little  of  feeling  pain.    More- 


*H.  C.  Decanver,  Catalogue  of  Works  in  Refutation  of  Methodism,  p.  5. 
'Richard  Green,  Anti-Methodist  Publications,  Preface,  p.  6. 

232 


SUMMARY— AN  ESTIMATE  233 

over,  their  biographies  were  frequently  written  by  themselves, 
and  often  say  little,  and  sometimes  nothing  at  all  of  persecution. 
How  much  of  their  sufferings  they  have  omitted  to  tell  can  never 
be  known. 

At  present  the  chief  sources  of  information  on  this  subject 
are  the  Journals,  and  works  of  the  three  great  leaders  of  the 
movement,  the  biographies  and  autobiographies  of  the  preachers, 
the  local  histories  of  Methodism,  and,  of  course,  certain  minor 
sources.  Were  it  not  for  these  works  very  little  would  now  be 
known  of  what  the  Methodists  endured  for  conscience'  sake. 

Just  what  distinction  there  was  between  opposition  and 
persecution  is  hard  to  tell.  There  are  plenty  of  statements  to  the 
effect  that  this  "new  sect  was  everywhere  spoken  against."  Oppo- 
sition was  universal.  Wherever  the  Methodists  went  they  were 
met  with  the  frowns  and  scowls  of  disapproval.  Only  a  very 
small  minority  gave  them  welcome,  and  these  were  chiefly  their 
own  adherents  and  converts.  A  very  few,  who  could  not  be 
called  followers,  welcomed  them,  but  this  company  was  so  small 
numerically  as  scarcely  to  be  worthy  of  consideration.  Except 
perhaps  in  the  case  of  Whitefield,  whose  wonderful  oratory,  in 
spite  of  opposition,  won  for  him  considerable  popularity,  it  is  quite 
true  that  the  originators  of  Methodism  faced  a  world  of  opposers. 

The  nature  of  this  opposition  was  severe.  As  has  been 
shown,  the  Methodists  were  accused  of  the  grossest  crimes,  some 
of  which  were  high  treason.  All  kinds  of  false  reports  were  cir- 
culated. Each  locality  seemed  to  add  something  new  to  the  list 
of  calumnies.  So  the  Methodists  were  not  only  everywhere 
spoken  against,  but  they  were  also  everywhere  falsely  accused. 
These  reports  the  preachers  were  compelled  to  face,  which  they 
did  with  an  undaunted  courage.  Sometimes  they  refuted  them; 
sometimes  they  merely  denied  them  and  passed  on,  and  at  other 
times  they  entirely  ignored  them.  Time  was  too  precious.  Had 
they  attempted  to  run  down  all  false  reports,  it  is  quite  probable 
that  they  would  have  accomplished  little  else.  For,  when  one 
lost  weight,  another  seemed  immediately  to  spring  up  to  take 
its  place. 


234     EARLY  METHODISTS  UNDER  PERSECUTION 

Violence  in  its  open  and  flagrant  form  was  not  everywhere. 
In  certain  places — for  example,  London  and  Bristol — this  was 
quickly  checked  by  the  civil  authorities.  Yet  even  in  these  cities 
there  were  some  disturbances,  but  they  were  rare  and  compara- 
tively mild.  They  seem  to  have  been  just  an  outburst  or  over- 
flow of  the  spirit  of  persecution  that  prevailed  in  other  neighbor- 
hoods. Beyond  a  doubt,  almost  everywhere  they  went,  if  there 
was  not  open  violence,  there  were  both  calumnies  and  plenty  of 
petty  annoyances.  They  were  reviled.  While  the  preachers 
were  preaching  horns  were  blown,  bells  were  rung,  dogs  were 
brought  up  to  disturb,  cocks  were  set  to  fighting,  cattle  were 
driven  through  the  audiences,  mud  and  dirt  were  thrown,  and 
also  other  missiles  were  hurled  at  the  speaker.  These  not  only 
annoyed,  but  often  bruised  or  brought  blood.  The  preachers 
often  preached  with  the  blood  trickling  down  their  faces,  caused 
by  these  injuries.  This  was  much  more  true  of  the  lay  preachers 
than  of  Whitefield  and  the  Wesleys. 

Mobs  were  surprisingly  common.  It  is  impossible  to  tell 
how  often  they  occurred,  but  for  several  years  immediately 
after  lay  helpers  were  introduced  it  is  not  improbable  that  there 
were  riots  of  more  or  less  consequence  in  some  part  or  other  of 
the  three  kingdoms  every  two  or  three  weeks,  perhaps  oftener. 
It  is  reasonable  to  suppose  that  minor  disturbances  were  passed 
unnoticed  and  that  only  those  mobs  of  larger  proportions  were 
mentioned,  especially  as  there  were  riots  so  very  destructive  in 
character.^ 

Some  of  these  riots  were  easily  quelled.  It  was  always  the 
practice  of  the  preachers,  when  a  mob  assembled,  to  look  it 
straight  in  the  face.  They  often  addressed  the  men  personally, 
perhaps  preaching  to  the  rioters,  or  perhaps  using  other  argu- 
ments suitable  to  the  occasion.  Frequently  these  direct  addresses 
would  quiet  the  disturbers.  At  other  times  the  preacher  would 
address  the  leader,  or  would  go  down  and  take  him  by  the  hand 
and  endeavor  to  reason  with  him.    John  Wesley  very  frequently 

^George  Whitefield,  Works,  vol.  iv,  p.  102,  Brief  Account  of  Trial  at 
Gloucester,  p.  7. 


SUMMARY— AN  ESTIMATE  235 

did  this.  Often  he  would  go  from  man  to  man,  talking  and  rea- 
soning with  them,  and  by  this  means  on  many  occasions  he  turned 
the  bitterest  enemies  into  friends.  Frequently  these  were  leaders 
of  the  mob.  Sometimes  these  leaders  were  pugilists,  in  which 
case  they  rendered  him  material  aid.  For  they  would  not  hesitate 
to  knock  down  any  man  or  woman  who  might  attempt  to  injure 
the  man  who  had  won  their  friendship.  From  assailants  they 
would  become  protectors,  and  would  fight  as  vigorously  for  their 
charge  as  they  had  against  him.  This,  however,  seldom  was 
necessary,  for  when  a  pugilist  lifted  up  his  arm  in  defense  of  the 
despised  Methodist  preacher  the  others  almost  invariably  seemed 
suddenly  to  lose  their  antipathy.  The  vigor  and  the  anger  of  the 
rabble  seemed  to  depend  to  a  remarkable  degree  upon  the  likeli- 
hood of  opposition,  and  especially  whether  that  opposition  was 
strong  enough  to  hurt.  They  were  bold  as  lions  when  there 
was  nothing  to  fear,  but  when  there  was  a  strong  arm  to  face 
their  courage  suddenly  subsided. 

Then  often  the  rabble  would  fall  out  among  themselves, 
and  the  opposition  would  turn  into  a  free-for-all  fight.  This 
happened  with  surprising  frequency,  yet  not  so  surprising,  after 
all,  wh£n  it  is  recalled  that  the  masses  had  nothing  especially 
against  the  Methodists.  The  great  majority  of  men  at  that  time 
were  too  ignorant  and  too  base  to  know  or  to  care  what  was 
preached.  Besides  very  few  of  them  ever  w^ent  to  church.  They 
seemed  to  care  very  little  for  it.  Ignorant  men  live  largely  in 
their  emotions.  So  these  men  wanted  excitement,  and  a  fight 
was  very  much  to  their  liking.  The  Methodist  preachers  were 
everywhere  spoken  against,  thus  their  unpopularity  made  it  seem 
utterly  impossible  for  them  to  strike  back.  Besides  it  was  their 
practice  not  to  resist  violence.  In  their  cases,  therefore,  it  was 
very  similar  to  baiting  a  bull,  a  popular  and  cruel  sport  practiced 
at  that  time.  Indeed,  several  times  the  mob  planned  to  "bait  the 
parson." 

Though  many  of  the  preachers  were  laymen,  yet  there 
was  a  dignity  connected  with  their  office  which  in  a  measure 
protected  them.     Also  by  their  exceptional  experience  they  be- 


236     EARLY  METHODISTS  UNDER  PERSECUTION 

came  more  skillful  than  their  hearers  in  handling  the  mobs  or 
in  escaping  from  them.  But  these  mobs  were  by  no  means 
always  or  easily  quelled.  On  the  contrary,  at  one  time  or 
another,  practically  all  of  the  earlier  preachers  sufifered  terribly 
at  the  hands  of  angry  rioters.  This  included  Whitefield  and 
both  of  the  Wesleys.  But  the  lay  preachers  suffered  most 
severely,  for  they  were  irregular,  and  less  to  be  tolerated  than 
the  educated  and  ordained  leaders.  Frequently  one  was  knocked 
down  and  beaten  with  sticks,  dragged  along  the  street,  his  clothes 
torn  off,  or  covered  with  filth  or  with  paint.  They  were  thrown 
into  pools  of  water;  once  this  was  done  when  the  victim  was 
unconscious  from  the  blows  which  he  had  received;  once  a  stick 
was  thrust  into  the  mouth  of  an  unconscious  sufferer.  Some 
suffered  for  months  or  years  from  their  injuries,  or  never  com- 
pletely recovered;  a  few  afterwards  died  from  the  effect  of  them; 
several  were  left  for  dead,  and  at  least  one  suffered  immediate 
martyrdom.  Whitefield  twice  narrowly  escaped  being  killed; 
Charles  Wesley  frequently  had  severe  encounters  with  the  mobs, 
and  John  Wesley,  on  several  occasions,  considered  his  life  to  be 
valued  by  minutes.  Yet  these  were  the  most  successful  of  all  in 
subduing,  or  escaping  the  fury  of  the  angry  rabble. 

Wherever  they  went  the  preachers  were  sure  to  meet  an 
expectant  audience,  and  very  frequently  a  multitude  of  hearers. 
They  were  usually  denounced  in  bitter  terms,  and  the  people 
warned  against  hearing  them,  but  the  masses  seemed  not  to  have 
had  a  high  regard  for  their  ministers.  What  bond  of  union  there 
was  on  the  part  of  the  people  for  the  clergy  seems  to  have  been 
chiefly  that  of  respect  for  a  man  of  higher  social  standing  than 
themselves,  and  of  obedience  to  one  who  possessed  considerable 
political  authority.^  Moreover,  the  Methodists  were  "every- 
where spoken  against,"  which  indicates  that  they  were  every- 
where known.  And  after  hearing  the  numerous  stories  of  the 
utter  depravity  and  inhumanity  of  these  men,  when  a  Methodist 
preacher  was  announced  it  was  only  natural  that  every  person 


*NoTE — Often  the  minister  was  also  a  magistrate  or  a  justice. 


SUMMARY— AN  ESTIMATE  237 

of  mature  age  in  the  entire  community  would  be  curious  to  get 
a  look  at  the  man,  who  they  had  been  told  was  a  monster. 
Incited  by  these  stories,  it  is  very  probable  that  individuals  went 
to  the  preaching  place  with  strange  or  mingled  feelings.  Doubt- 
less some  were  ready  to  rend  the  preacher  asunder,  while  others 
were  awed  with  expectation.  The  preachers  often  spoke  of  the 
strangeness  of  the  crowd.  Moreover,  this  peculiar  emotional 
sensation  on  the  part  of  the  hearers  would  be  intensified  upon 
seeing  the  man.  They  had  come  to  see  some  sort  of  a  monster; 
they  usually  saw  a  well-looking,  clean,  good  and  kindly  face,  and 
sometimes  a  very  handsome  man,  for  some  of  the  early  preachers 
were  such.  Naturally,  under  these  conditions,  the  people  stood 
amazed.  In  their  curiosity  some  asked,  "What  kind  of  a  man 
is  this  ?"  Then,  as  the  preacher  proceeded,  if  he  were  not  mobbed, 
and  could  proceed,  these  feelings  would  begin  to  take  form  in 
some  estimate  of  the  man.  Some  would  conclude  that  surely 
this  was  the  wolf  in  sheep's  clothing,  of  which  they  had  been 
told,  while  others  would  be  persuaded  that  these  reports  were 
false,  and  that,  after  all,  these  were  good  men  who  spoke  the 
oracles  of  God.  And  from  numerous  statements  of  the  preachers 
this  is  just  what  happened  many  times.  Occasionally  there  was 
a  stupid,  indifferent  wonderment,  but  this  was  by  no  means  the 
rule.  Usually  the  reaction  upon  the  people  was  vivid,  and  some- 
times it  was  intensely  so.  The  opposition  would  be  ready  to 
tear  the  preachers  in  pieces,  while  the  convinced  would  shed 
tears  of  penitence  and  sympathy.  The  sympathetic  listeners  were 
very  likely  to  become  Methodists.  Then  the  rage  of  the  angered 
multitude  would  be  turned  against  these  converted  neighbors. 

Wherever  the  preacher  suffered,  the  members  of  the  society 
were  also  objects  of  attack.^  And  the  distress  at  least  of  some 
of  the  people  was  usually  as  great  or  greater  than  that  of  the 


^NoTE — There  were  but  few  exceptions,  as  has  been  said,  where  the 
magistrates  interfered.  But  it  was  necessary  for  the  Methodists  who  enjoyed 
repose  to  send  relief  to  their  brethren,  who  had  been  despoiled.  At  times 
this  was  quite  a  drain  upon  the  societies,  especially  as  so  many  of  the 
Methodists  were  poor. 


238     EARLY  METHODISTS  UNDER  PERSECUTION 

preacher.  If  missiles  were  thrown  at  the  preacher,  they  were 
thrown  among  the  congregation,  or  into  the  house  where  the 
preacher  was  stopping.  The  people  were  subject  to  annoyances 
while  at  the  meetings,  but  it  seems  that  their  chief  suffering  was 
when  they  left  the  meeting  to  go  to  their  homes,  or  to  escape  the 
mob.  At  these  times  they  were  subjected  to  insults  and  abuse. 
They  were  sometimes  knocked  down,  or  pelted  with  dirt,  stones, 
or  whatever  came  to  hand,  or  beaten  with  sticks.  In  time  of 
persecution  the  mob  thought  that  it  mattered  little  what  they  did 
to  them,  for  it  seemed  to  the  rabble  that  there  was  no  law  for  the 
Methodists. 

In  the  more  violent  outbreaks  the  people  suffered  terribly. 
Many  had  all  the  windows  of  their  houses  broken.  So  prevalent 
was  this  in  certain  places  that  men  riding  through  the  town 
some  time  afterward  could  tell  the  homes  of  the  Methodists  by 
the  condition  of  the  windows.  Some  were  boarded  up;  others 
were  stopped  up  in  one  way  or  another,  and  all  Methodist  homes 
bore  marks  of  the  general  destruction.  A  few  had  their  goods 
utterly  destroyed  or  stolen,  and  were  left  penniless  in  the  world. 
There  is  record  of  a  number  of  shopkeepers  who  had  their  goods 
destroyed  so  completely  as  to  drive  them  out  of  business.  Several 
had  their  goods  destroyed  and  their  homes  partially  wrecked, 
while  one  or  two  had  their  houses  pulled  down.  Several  meeting- 
houses were  demolished.  A  great  many,  perhaps  several  thou- 
sand Methodists,  suffered  more  or  less  bodily  injury.  A  few 
of  these  were  injured  for  life,  some  were  weeks  or  months 
recovering  from  their  wounds,  while  several  were  killed,  or  died 
of  their  injuries. 

It  must  be  added  that  the  women  seem  to  have  been  the 
greatest  sufferers.  When  violence  was  severe  it  is  frequently 
said  that  the  rabble  began  by  beating  a  woman.  Her  lot  was 
especially  hard.  Her  sex  did  not  save  her  in  the  general  dis- 
turbance, but,  rather,  at  times  she  seems  to  have  been  the  chief 
object  of  attack.  Even  if  a  widow  with  children,  she  was  not 
spared.  She  sometimes  found  her  goods  destroyed  and  herself 
and  children  left  entirely  without  means  of  support.     Women 


SUMMARY— AN  ESTIMATE  239 

were  frequently  injured,  sometimes  severely,  and  while  going  to 
and  from  the  meetings  they  were  rather  commonly  subjected  to 
the  grossest  insults.  But  they  persevered.  Many  times  they 
succeeded  in  shaming  their  assailants,  and  always  resisted  them 
with  their  utmost  strength.  Notwithstanding  their  hard  lot, 
women  contributed  much  toward  the  success  of  the  movement. 

The  nature  of  the  bitterest  persecution  is  especially  revolt- 
ing. The  opposers  seemed  to  search  the  country  for  the  dirtiest, 
most  loathsome  substances  on  which  they  could  lay  their  hands 
to  throw  at  the  people  and  especially  at  the  preachers.  Filth 
from  the  stables,  dead  animals,  eggshells  filled  with  blood  and 
stopped  with  pitch,  were  favorite  missiles.  When  these  were 
lacking,  mud,  potatoes,  turnips,  cabbage  stocks,  stones — in  fact, 
anything  that  came  to  hand  were  favorable  substitutes. 

The  bodily  exposures  to  which  both  men  and  women  were 
subjected,  and  other  outrages  upon  the  women  were  sometimes 
most  shameful  and  criminal.  However,  of  this  unwelcome  sub- 
ject it  is  not  necessary  to  go  into  detail  here,  as  facts  have  been 
given  elsewhere.  Fortunately,  this  type  of  violence  seems  to 
have  been  practiced  in  comparatively  few  places.  In  those  days 
none  but  a  man  or  woman  who  was  willing  to  endure  hardness 
and  suffering  could  become  a  Methodist.  Those  with  even 
moderate  courage  or  devotion  were  quite  likely  to  become  dis- 
couraged and  to  turn  back  to  what  seemed  an  easier  way  of  life. 

Unfortunately,  the  chief  blame  for  the  persecution  of  the 
early  Methodists,  and  for  the  horrible  outrages  that  were  com- 
mitted against  them,  must  be  laid  to  the  charge  of  the  clergy  of 
the  Church  of  England.  Though  much  less  rigid  as  a  church- 
man than  his  brother,  John  Wesley  is  decidedly  more  guarded 
and  conservative  than  Charles  in  his  statements  relating  to  the 
clergy  as  instigators  of  trouble.  Yet  John  Wesley  makes  some 
very  clear  and  definite  declarations  concerning  them  in  this 
matter.  But  Charles,  the  staunch  churchman,  is  frank  and  free, 
and  it  is  from  him  chiefly  that  the  extent  of  the  opposition  of 
the  clergy  is  known.  Heavy  responsibility  is  laid  upon  the 
bishops.     When  the  Wesleys  and  \A^hitefield  were  first  being 


240     EARLY  METHODISTS  UNDER  PERSECUTION 

excluded  from  the  pulpits  of  England  a  number  of  ministers 
told  them  that  personally  they  had  no  objection  to  lending  their 
pulpits,  but  they  dared  not,  lest  they  should  ofifend  the  bishop. 
Later  this  fear  on  the  part  of  the  pastors  became  more  pro- 
nounced. Frequently  the  ministers  frankly  admitted  that  they 
dared  not  to  permit  Methodist  preaching  from  their  pulpits. 
Some  replied  that  they  dared  not  do  it  for  many  pounds  of 
money. 

At  Wednesbury  the  minister  was  first  pleased  with  the 
preachers,  but  he  had  heard  a  vehement  visitation  charge  from 
his  bishop.  Also  unwise  words  had  been  uttered  by  some  local 
preachers,  and  the  fiercest  riots  were  incited.  There  were  but 
few  places  where  these  unwise  words  were  uttered.  The  Meth- 
odists soon  learned  the  disastrous  consequences  of  this,  and  there 
is  no  more  record  of  it.  But  there  are  numerous  references  to 
visitation  charges  by  the  bishops,  which  caused  intensified  oppo- 
sition. It  is  also  to  be  remembered  that  one  of  the  worst  out- 
rages against  the  Methodists  was  at  Exeter,  the  home  of  Bishop 
Lavington.^  He  may  not  have  been  responsible  for  the  riot, 
but  there  is  no  mention  of  his  making  any  efforts  to  check  it. 
Indeed,  during  the  earlier  years  at  least,  there  is  little  record  of 
any  bishop  checking  persecution.  There  is  a  statement,  however, 
concerning  one  bishop  that  he  was  strongly  opposed  to  it.'^ 

The  magistrates  also  were  largely  responsible.  It  was  their 
duty  to  preserve  order.  Yet  in  all  cases  where  there  was  perse- 
cution they  neglected  this  duty.  For,  when  a  magistrate  did 
enforce  the  law,  persecution  soon  ceased.  Sometimes,  however, 
they  did  more  than  to  neglect  duty ;  they  actively  encouraged  the 
mob.  In  other  cases  when  application  was  made  to  them  for 
warrants  they  refused  and  accused  the  Methodists  of  creating 
riots.  Once  they  threw  out  the  complaint  against  the  rioters 
and  brought  in  a  warrant  against  the  Methodists. 

Against  the  opposition  there  were  always  resisting  forces. 
From  the  very  first  there  were  some  magistrates  that  would  act, 

"Above,  pp.  64  and  loi. 
'Above,  p.  166. 


SUMMARY— AN  ESTIMATE  241 

and  in  these  localities  there  was  quiet.  Then  the  King's  Cabinet 
sent  word  to  Wesley  that  the  higher  courts  would  do  him  justice 
against  the  rioters.  Henceforth  the  Methodists  usually  found 
these  higher  courts  effective.  But  in  case  they  failed,  the  King's 
Bench  never  did.  There  was  an  obstacle  here,  however,  in  the 
heavy  costs,  for  most  of  the  Methodists  were  poor.  Yet,  when 
necessity  compelled,  they  found  the  means  to  appeal  to  this  court 
and  receive  justice.  Even  magistrates  found  themselves  in 
trouble  at  the  King's  Bench  for  their  meddling  with  the  Method- 
ists. King  George  II  and  III  both  were  opposed  to  persecution 
for  conscience'  sake,  and  were  resolved  that  while  they  sat  upon 
the  throne,  there  should  be  none,  if  they  could  prevent  it. 

Then  there  was  the  undaunted  courage  of  the  Methodists. 
Most  men  will  weary  of  their  own  cruelties,  if  they  see  that  it 
avails  nothing.  To  persecute  a  Methodist  accomplished  but 
little,  for  usually  either  he  or  some  one  else  was  soon  back  again, 
encouraging  a  devoted  people  or  preaching  to  the  multitude. 
Sometimes  these  preachers  deliberately  walked  into  the  face  of 
the  fiercest  rioters.  And  the  mobs  simply  could  not  resist. 
They  gave  way  to  a  much  inferior  number,  but  to  vastly  superior 
courage.  They  actually  appear  to  have  feared  the  courage  of 
these  men,  and  to  have  been  won  by  it. 

Moreover,  the  rabble  was  constantly  discovering  that  many 
of  the  stories  which  had  been  circulated  about  the  Methodists 
were  false.  They  were  loudly  accused  of  supporting  the  Pre- 
tender, but  when  the  Pretender  landed  in  Scotland,  and  not  a 
Methodist  went  to  his  standard,  but,  rather,  labored  against  him, 
this  report  lost  its  force.  One  by  one  other  stories  would  lose 
weight.  In  fact,  the  people  gradually  came  to  know  the  Meth- 
odists, and  ceased  to  fear  them. 

Another  restraining  influence  was  the  appearance  of  the 
preacher  and  his  sincerity.  They  all  abstained  from  tobacco, 
alcohol,  and  from  all  forms  of  debauchery  and  vice,  which  made 
them  clear-skinned,  good-looking,  or  even  handsome,  men,  when 
compared  with  the  vice-marked  visage  of  the  masses  of  their 
time,    A  good  face,  if  it  is  clearly  seen,  always  appeals,  even  to 


242     EARLY  METHODISTS  UNDER  PERSECUTION 

the  rabble.  John  Wesley  used  to  go  out  to  the  mob  without  a 
hat  purposely  that  they  might  see  the  outline  of  his  face  more 
distinctly.  Moreover,  sincerity  always  makes  a  similar  appeal. 
The  people  saw  that  these  preachers  and  people  were  willing  to 
suffer  for  what  they  believed,  and  that  they  would  deprive  them- 
selves in  order  to  feed  the  hungry  and  to  clothe  the  naked.  This 
was  telling,  as  righteousness  always  tells,  except  with  studied 
viciousness;  and  in  the  later  years  of  Wesley's  life  very  little 
disturbance  came  from  the  poorer  classes,  but  he  frequently  men- 
tions annoyances  from  "those  by  the  courtesy  of  England  called 
gentlemen." 

It  should  be  added  that  these  preachers  toiled  hard.  It 
was  not  an  easy  matter  to  ride  on  horseback  ten,  twenty,  forty, 
sixty,  or  more  miles  a  day,  besides  preaching  two,  three,  or  four 
times.  Even  ignorant  men  could  see  that  this  was  labor.  If  the 
preacher  were  a  layman,  it  was  not  easy  to  toil  all  day  at  manual 
labor,  then  walk  several  miles  at  night,  and  preach,  and  take  still 
longer  journeys  on  Sundays.  Even  ignorant  men  could  see  that 
this  was  hard.  Slowly  they  came  to  realize  that  it  was  not  for 
selfish  ends,  as  had  been  reported,  but  for  the  welfare  of  man- 
kind that  these  men  toiled.  Often  they  were  weary,  but  still 
pressed  on.  Wherever  they  went  they  not  only  preached  but 
distributed  benevolences  to  the  poor,  denounced  oppression,  and 
rebuked  wrong.  Thus  the  results  of  their  work  convinced  those 
who  had  been  opposers,  of  the  sincerity  of  the  Methodists. 
Unrequited  and  disinterested  toil,  accompanied  with  tact  and 
kindness,  is  always,  and  was  then,  a  powerful  factor  in  breaking 
down  opposition. 

Thus  Methodism  won  its  way  and  established  itself  in  the 
British  Isles.  Its  leaders  and  its  people  profoundly  believed  in 
the  mission  of  the  movement.  It  was  an  attempt  to  reestablish 
primitive  Christianity  upon  the  earth.  Its  doctrines  were  such 
as  its  leaders  believed  were  taught  by  the  primitive  church,  and 
they  invariably  endeavored  to  enforce  the  strict  moral  life  and 
the  devout  piety  of  the  early  Christians.  Consequently,  they 
forged   their   way    forward    through   opposition   and    suffering 


SUMMARY— AN  ESTIMATE  243 

toward  the  goal.  They  appear  as  a  people  that  had  deliberately 
and  calmly  resolved  to  perform  what  they  verily  believed  to  be 
their  duty,  even  if  it  cost  them  their  lives.  With  them  duty  was 
first;  life  was  second.  Thus  bad  men  were  transformed,  evil 
habits  were  broken,  benevolent  enterprises  were  inaugurated, 
education  stimulated,  and  a  great  reforming  movement  began  to 
sweep  over  the  Anglo-Saxon  world.  England  was  aroused  out 
of  the  lethargy,  ignorance,  and  vice  into  which  it  had  sunk,  and 
launched  on  the  voyage  of  progress  and  advancement  which  is 
a  certain  consequence  of  renewed  righteousness.  Lecky  says, 
"After  all  that  can  be  said  of  material  and  intellectual  advan- 
tages, it  remains  true  that  moral  causes  lie  at  the  root  of  the 
greatness  of  nations."  ^  Methodism  contributed  to  the  growing 
greatness  of  England,  not  only  by  the  intensifying  of  its  moral 
life,  but  also  by  adding  to  the  material  and  intellectual  welfare 
of  mankind.  It  reformed  thousands  of  men  and  women,  re- 
claiming multitudes  of  them  from  vice,  idleness,  and  sloth,  and 
thus  increased  the  productivity  of  the  people,  and  also  lessened 
the  difficult  task  of  government.  Intellectually,  it  established 
schools  and  encouraged  study  and  learning.  Wherever  the  Meth- 
odist preacher  went  he  carried  pamphlets  and  books  for  distribu- 
tion among  the  people.*^  Methodism  taught  that  one  must  know 
in  order  to  live  properly.  These  books  were  read  by  those  who 
before  probably  had  read  little  or  nothing  during  their  entire  lives. 
Their  example  stimulated  others  to  emulate  them.  Thus  Meth- 
odism contributed  to  the  moral,  intellectual,  and  material  de- 
velopment of  the  British  nation. 


^History  of  England  in  l8th  Century,  vol.  ii,  p.  2. 

'John   Wesley,   Works,    Several    Conversations   between    Mr.   W.   and 
Others,  Question  27,  paragraph  7. 


BIBLIOGRAPHY 

I.    Libraries  Consulted 

The  Library  of  Columbia  University,  New  York,  N.  Y. 

The  Library  of  Union  Theological  Seminary,  New  York,  N.  Y. 

The  New  York  Public  Library,  New  York,  N.  Y. 

The  Library  of  the  General  Theological  Seminary,  New  York,  N.  Y. 

This  contains  a  collection  of  Anti-Methodist  publications,  deposited  there 
by  Curtis  H.  Cavender,  and  is  known  as  the  Decanver  Collection.  It  con- 
tains about  one  hundred  and  fifty  volumes. 

The  Library  of  Wesleyan  University,  Middletown,  Conn. 

This  contains  a  small  collection  of  early  Methodist  pamphlets,  most  of 
which  may  also  be  found  at  the  Library  of  Drew  Theological  Seminary. 

The  Library  of  Drew  Theological  Seminary,  Madison,  N.  J. 

This  library  contains  a  great  abundance  of  general  Methodist  literature, 
besides  local  histories  of  Methodism.  It  contains  the  Osborn  Collection  of 
bound  pamphlets,  and  the  Tyerman  Collection  of  Early  Methodist  Litera- 
ture. This  collection  contains  over  three  hundred  large  bound  volumes  of 
pamphlets,  relative  to  early  Methodism. 


II.     General  Works 

John  Wesley,  Works. 

There  are  numerous  editions  of  Wesley's  Works,  some  small,  others 
with  many  volumes.  Therefore,  references  are  made  to  article  and  para- 
graph. The  Works  contain  extracts  from  his  Journals,  Sermons,  His- 
torical Writings,  Appeals,  Plain  Accounts,  Letters,  etc. 

George  Whitefield,  Works.  Four  volumes.  Printed  for  Edward  and  Charles 
Dilly,  London,  1771. 

George  Whitefield,  Journal,  London,  1756. 

The  Journal  of  the  Rev.  Charles  Wesley,  M.A.,  edited  by  T.  Jackson.  Two 
volumes.     London,  1849. 

John  Nelson,  Journal.    Carlton  and  Porter,  New  York. 

Joseph  Priestly,  Original  Letters  by  Rev.  John  Wesley  and  Friends. 

Bishop  of  Exeter  [Lavington],  Answer  to  John  Wesley's  Late  Letter  to  his 
Lordship.    London,  1752. 

Anon.  [Bishop  George  Lavington,  LL.D.],  Enthusiasm  of  Methodists  and 
Papists  Compared.  Printed  for  J.  and  P.  Knapton,  London.  Part  I,  1749; 
Part  II,  1749;  Part  III,  1751. 

The  Author  of  the  Saints,  A  Satire,  Perfection,  etc.,  The  Lovefeast,  A  Poem. 
London,  1778. 

244 


BIBLIOGRAPHY  245 

Samuel  Foote,  The  Minor ;  A  Comedy ;  second  edition,  London,  1760. 

Israel  Pottinger,  The  Methodist :  A  Comedy :  Being  a  Continuation  and 
Completion  of  the  Minor,  written  by  Samuel  Footed  Printed  for  Israel 
Pottinger,  London. 

Rev.  William  Brown,  M.A.,  Vicar  of  Dewsbury  .  .  .  The  Imposture  of  Meth- 
odism Displayed  in  a  Letter  to  the  Inhabitants  of  Dewsbury.    London,  1740. 


III.    Biographies 

L.  Tyerman,  Life  and  Times  of  the  Rev.  John  Wesley,  M.A.    Three  volumes. 

New  York,  1872. 
John  Whitehead,  Life  of  John  Wesley.    Two  volumes.    Boston,  1844. 
Coke  and  Moore,  Life  of  John  Wesley.    Philadelphia,  1793. 
Henry  Moore,  Life  of  John  Wesley.    Two  volumes.    New  York,  1824. 
Robert  Southey,  Life  of  John  Wesley.    Two  volumes.      London,  1820;  New 

York,   1847. 
John  Hampson,  Memoirs  of  John  Wesley.    Three  volumes.    London,  1791. 
R.  Watson,  Life  of  John  Wesley.    New  York,  1845. 
G.  Holden  Pike,  John  Wesley  and  His  Mission.    Philadelphia,  1905. 
J.  J.  Ellis,  John  Wesley.    Fleming  H.  Revell  Co.,  New  York  and  Chicago. 
Anon.,  John  Wesley,  the  Methodist.    New  York,  1903. 

L.  Tyerman,  Life  of  Rev.  George  Whitefield.    Two  volumes.    New  York,  1877. 
Memoirs  of  George  Whitefield.     Printed  for  Ross,  London,  1803. 
John  Gillies,  D.D.,  Memoirs  of  the  Life  of  the  Reverend  George  Whitefield, 

M.A.     London,  1772. 
Thomas  Jackson,  Memoirs  of  Charles  Wesley.    Two  volumes.    London,  1841. 
L.  Tyerman,  Life  of  John  Fletcher.    New  York,  1883. 
James  MacDonald,  Memoirs  of  Joseph  Benson.     New  York,  1823. 
James  Morgan,  The  Life  and  Death  of  the  Rev.  Thomas  Walsh.  London,  1839. 
James  Sigston,  Memoirs  of  William  Bramwell.  Carlton  and  Porter,  New  York. 
John  Bulmer,  Memoirs  of  the  Life  and  Religious  Labors  of  Howell  Harris. 

London,  1824. 
A  Member  of  the  House  of  Shirley  and  Hastings,  Life  and  Times  of  Selina, 

Countess  of  Huntingdon.  Two  volumes.    London,  1844. 
Edward  Sidney,  Life  of  Rev.  Rowland  Hill.    New  York,  1834. 
Edward  Sidney,  Life  of  Sir  Richard  Hill.    London,  1839. 
Boswell,  Life  of  Dr.  Samuel  Johnson.    Three  volumes.    New  York. 
Boswell,  Life  of  Dr.   Samuel  Johnson.     G.  B.  Hill  edition.     Six  volumes. 

New  York,  1889. 
Benjamin  Franklin,  Autobiography. 
Anna  E.  Keeling,  Susanna  Wesley  and  Other  Eminent  Methodist  Women. 

London,  1893. 


1  Note — The  title-page  of  "The  Methodist:  A  Comedy,"  etc.,  is  ambiguous.  At  first  glance 
it  might  appear  to  have  been  written  by  Samuel  Foote.  The  "Play"  is  not  in  the  Collected 
Works  of  Mr.  Foote.     The  burden  of  proof  indicates  that  Mr.  Pottinger  is  the  author. 


246     EARLY  METHODISTS  UNDER  PERSECUTION 

James  Everett,  The  Village  Blacksmith.     Carlton  and  Porter,  New  York. 
The  Experiences  and  Ministerial  Labors  of  Several  Methodist  Preachers  in 

Connection  with  the  Late  John  Wesley,  written  by  themselves.    New  York, 

1856. 
Anon.,  Experiences  and  Happy  Deaths  of  Methodist  Preachers.   Dublin,  1806. 
Lives  of  Early  Methodist  Preachers,  Edited  by  Thomas  Jackson,  London,  1872. 
This   is   a  collection  of  brief  biographies.     The   sketches   were   written 

sometimes  by  the  subject  himself,  sometimes  by  a  friend,  and  occasionally 

no  author  is  given.    References  are  made  to  the  following: 

John  Furz,  by  himself. 
Joseph  Crownley,  by  John  Gaulter. 
Jonathan  Maskew,  by  John  Gaulter. 
Thomas  Mitchell,  by  himself. 
John  Haime,  by  himself. 
Thomas  Walsh,  by  James  Morgan. 
George  Shadford,  by  himself. 
John  Pawson,  by  himself. 
Peter  Jaco,  by  himself. 
John  Pickard,  by  himself. 
Robert  Roberts,  by  himself. 
James  Rogers,  by  himself. 
Richard  Rodda,  by  himself. 
Thomas  Taylor,  by  himself. 

IV.    Histories 

C.    H.    Crookshank,    History    of    Methodism    in    Ireland.     Three    volumes. 
London,  1885. 

William  Smith,  A  Consecutive  History  of  the  Rise  and  Progress  of  Meth- 
odism in  Ireland.     Dublin,  1830. 

William  Alyles,  A  Chronological  History  of  the  People  Called  Methodists. 
London,  1803. 

George  Smith,  LL.D.,  History  of  Wesleyan  Methodism.    Volume  L    London, 
1859. 

J.  U.  Walker,  History  of  Wesleyan  Methodism  in  Halifax.     London,  1836. 

Richard  Roberts,  History  of  Methodism  in  Almonbury.    London,  1864. 

James  Everett,  Historical  Sketches  of  Wesleyan  Methodism  in  Sheffield. 

Anon.,  The  Christian  History.     Volume  VH. 

Note — This  is  very  rare,  and  said  to  be  almost  out  of  existence.    Only  a 
small  part  of  the  set  can  be  found  in  this  country. 

Association  of  Aberytwyth  and  Bala,  History  of  Calvinistic  Methodism. 

George  Lester,  Grimsby  Methodism.    London,  1890. 

John  Richard  Green,  History  of  the  English  People.    New  York,  1878. 

W.  E.  H.  Lecky,  England  in  the  Eighteenth  Century.    New  York,  1878. 

John  Ashton,  Social  Life  in  the  Reign  of  Queen  Anne.      London,  1883. 

Samuel  Chandler,  The  History  of  Persecution.    Hull,  1813. 


BIBLIOGRAPHY  247 

V.    Collections  of  Pamphlets 

Decanver  Collection.    At  the  Library  of  the  General  Theological  Seminary, 

New  York 

H.  C.  Decanver  [pseudo  for  Curtis  H.  Cavender],  Catalogue  of  Works  in 
Refutation  of  Methodism  from  its  origin  in  1729  to  the  Present  Time. 
Philadelphia,  1846;  second  edition,  New  York,  1868. 

Isaac  Bickerstaff,  The  Hypocrite :  A  Comedy  in  Five  Acts.    Philadelphia,  1826. 

O shorn  Collection.     At  the  Drew  Theological  Seminary  Library 

A  Brief  Memoir  of  the  Life  and  Death  of  Christopher  Hopper.     Charles 

Atmore,  Manchester,  England,  1802. 
William   Toase,   Memoirs   of   the   Late    Mrs.   Elizabeth   Arrive.     Guernsey, 

England,  1818. 
John  Pawson,  Sermon  on  the  Death  of  Thomas  Hanby.    London. 

Tyernian  Collection.     At  the  Drew  Theological  Seminary  Library 

VOLUME 

Robert  Cox,  M.A.,  Life  of  John  Fletcher.    London,  1822 67 

James  Kenton,  A  Token  to  the  Memory  of  John  Wesley.    London,  1791.      227 
The  Christian  History.    This  part  of  the  publication  seems  to  be  a  col- 
lection of  writings  and   letters   from   different   Methodists,   relating 

various  occurrences 41 

Quotations  are  from  the  following :  Howell  Harris,  Mr.  Edwards, 

Mr.  Adams,  A  Gentleman  of  Exeter  to  a  Friend  in  London,   Mr. 

Allt,  Mr.  Beaumont. 
Anon.,  Experiences  of  Methodist  Preachers 14 

Thomas  Hanson,  by  himself. 

Duncan  Wright,  Anon. 

Thomas  Lee,  by  himself. 

Thomas  Hanby,  by  himself. 

Robert  Wilkinson,  Anon. 

Jonathan  Crowther,  Methodist  Manual.    Halifax,  1810 242 

A  Short  Account  of  God's  Dealings  with  Mr.  John  Haime,  by  himself. 

London,  1804  270 

Rev.  William  Grimshaw,  A  Short  Account  of  the  Experiences  of  James 

Hall    234 

John  Newton,  Memoirs  of  Rev.  S.  Bradburn.    London,  1814 21 

Rev.  Dr.  Conyers,  Memoirs  of  George  Cussons.     London,  1819 158 

Joseph  Cole,  Memoirs  of  Miss  Hannah  Ball,  Extracted  from  her  Diary. 

York,  1796   160 

George  Whitefield,  A  Letter  to  the  Rev.  Dr.  Durell,  V C of 

Oxford.    London,  1768 257 

A  Former   Member  of   the   University,   Remarks  upon  the   Rev.   Mr. 

Whitefield's  Letter  to  the  Vice-Chancellor.     Oxford,  1768 257 


248     EARLY  METHODISTS  UNDER  PERSECUTION 

VOLUME 

A  Gentleman  of  the  University,  A  Vindication  of  the  Proceedings 
against  Six  Members  of  Edmund  Hall.    London,  1768 257  and  167 

The  same,  second  edition.    London,  1771 167 

A  Master  of  Arts  of  the  University  of  Oxford  [Mr.  Richard  Hill, 
afterward  Sir  Richard  Hill],  Pietas  Oxoniensis.     London,  1768 257 

The  same  author,  Goliath  Slain.     London,  1768 257 

Thomas  Nowell,  D.D.,  Answ^er  to  a  Pamphlet  Entitled  Pietas  Oxon- 
iensis.    Oxford,  1768   257 

The  Shaver  [Tyerman  mentions  Rev.  John  MacGowan  as  the  author]. 
Priestcraft  Defended,  A  Sermon  Occasioned  by  the  Expulsion  of  Six 
Young  Men  from  the  University  of  Oxford.    London,  1771 167 

Augustus  Toplady,  More  Work  for  Mr.  John  Wesley.      London,  1772..       210 

Augustus  Toplady,  The  Scheme  of  Christian  and  Philosophical  Neces- 
sity Asserted.     London.   1775 188 

A  Gentleman  of  Pembroke  College,  Oxon.,  A  Letter  to  the  Rev.  Mr. 
Whitefield,  Occasioned  by  His  Pretended  Answer  to  the  First  Part 
of  the  Observations  on  the  Conduct  and  Behavior  of  the  Methodists. 
Printed  for  J.  Roberts,  London 166 

Anon.,  The  True  Spirit  of  the  Methodists  and  Their  AlHes.     London, 

1740 199 

John  Kirkby,  The  Imposture  Detected,  or  the  Counterfeit  Saint  Turned 

Inside  Out,  etc.      London,  1750 97 

Anon.,  Methodism  Unmasked,  or  A  Letter  to  an  Old  Gentleman,  who 
had  Amply  Imbibed  the  very  Essence  of  Hypocrisy,  etc.  Printed  by 
Riebau,  London 68 

VI.    Periodicals 

YEAR 

Short  Articles  in  the  following: 

Monthly  Review 1761 

Monthly  Chronicle 1786 

Gospel  Magazine 1 774 

London  Magazine   I750,   1760,  1761 

Gentleman's  Magazine 1739,  1744,  1747,  1752,  1757,  1760,  1766,  1770 

Arminian  Magazine,  as  follows : 

Alexander  Mather,  Autobiography.    In  a  Letter  to  Rev.  John  Wesley.  1780 

Short  Account  of  John  Pawson,  by  himself 1779 

John  Oliver,  Autobiography.    In  a  Letter  to  Mr.  Wesley 1779 

A  Short  Account  of  Thomas  Hanby  in  a  Letter  to  John  Wesley 1780 

Account  of  Mr.  George  Brown,  by  himself 1784 

The  Experience  of  Mr.  Robert  Roe,  by  himself 1784 

Methodist  Magazine,  as  follows : 

Account  of  James  Rogers,  by  himself 1789 

Experiences  of  Air.  James  Hall,  by  himself 1793 

The  Life  of  John  Morris,  by  himself 1795 

Zechariah  Yewdall,  by  himself 1795 


BIBLIOGRAPHY  249 


Memoirs  of  William  Myles,  by  himself 1797 

Dr.  Thomas  Coke,  Journal 1798 

Experience  of  Mr.  Richard  Moss,  by  himself 1798 

Letter  from  Mr.  Meyrick  to  John  Wesley 1798 

The  Experiences  of  Mr.  Robert  Miller 1801 

Thomas  Blanchard,  Account  of  the  Life  and  Death  of  John  Gilbert. .  1802 

Richard  Gower,  Memoirs  of  Mrs.  Hannah  Stonill 1807 

James  MacDonald,  Memoirs  of  John  Crook,  mostly  from  Mr.  Crook's 

Diary    1808 

John  Gaulter,  Memoirs  of  Mrs.  Lowe 1809 

Samuel  Taylor,  Memoirs  of  Mr.  John  Leech 1812 

Memoirs  of  Mr.  R.  Consterdine,  by  himself 1814 


INDEX 


Achalun,  132 

Acham,  145 

Ackham,  67 

Act  of  Parliament  against  Riots,  92 

Act  of  Toleration,  15,  188,  note 

Adams,  John,  90,  92 

Adams,  Mr.,  225 

Adams,  Thomas,  64 

Aggit,  Mr.,  120 

Albinus,  Postumius,  211 

Alcock,  Mr.,  35 

Almondbury,  82 

Annesley,  Dr.  Samuel,  176 

Armstrong,  Mr.,  131 

Armstrong,  Nancy,  131 

Arnold  of  Rugby,  78 

Ashbum,  72 

Atallbridge,  227 

Athlone,  23,  50,  I07ff.,  ii4flf.,  203 

Atkins,  Mr.,  188 

Atterbury,  Rev.  Francis,  180,  190 

Atwood,  William,  24,  156 

Austin,  Lady,  197 

Bala,  62flF. 

Bannister,  John,  163 

Barley  Hall,  46 

Barnard  Castle,  230 

Basingstoke,  532. 

Bath,  17,  39,  46,  214,  229,  231 

Beard,  Thomas,  147,  149 

Beaumont,  Mr.,  152 

Bedlam,  10 

Bengeworth,  42 

Bennet,  John,  155 

Beimet,  Mr.,  43 

Benson,  Joseph,  197 

Bentley-Hall,  27,  88 

Berks,  County  of,  187,  191 

Beverly,  76 

Billingsgate,  20 

Bilston,  91 

Bird,  John,  91 

Bird,  Mary,  91 

Birmingham,  45,  52,  100,  196 

Birstal,  41,  102,  136,  138,  139,  142 

Blackburn,  85 

Blackheath,  39 

Blatch,  Benjamin,  i8off. 

Blickerstaff,  Isaac,  220 

Bolingbroke,  51,  166,  200 

Bolton,  33 

Borlase,  Dr.,  i5oflF.,  166 

Boston,  Lincolnshire,  74,  79 


Bos  worth,  John,  10 

Bowerbank,  Mr.,  197 

Bowman,  Rev.  William,  211 

Bradford,  35,  i4iflF.,  155 

Bramble,  11 

Bramley,  Mr.,  36 

Bramwell,  William,  86 

Brandon,  203 

Brecknockshire,  63 

Brecon,  12,  155 

Bristol,  25,  38,   56,  65,   87,   160,  201, 

225,  228,  231,  234 
Broadoaks,  38 
Bromhead,  Mr.,  190 
Brooks,  Thomas,  1396?. 
Brown,  John,  187 
Brown,  Mr.,  112 
Broynllys,  13 
Burke,  200 
Burnet,  Thomas,  125 
Burslem,  35 
Burton-upon-Trent,  73 
Bury,  82 
Butler,  Nicholas,  12 iff.,  229 

Cadogan,  197 

Cadogan,  Mr.,  56 

Caerleon,  62 

Cainson,  63 

Cambridge,  I76ff.,  197 

Canterbury,  166,  218 

Canterbury,  Archbishop  of,  17 

Capiter,  Mr.,  64 

Carmarthenshire,  63 

Carteret,  Lord,  213 

Castle,  Mary,  41 

Cennick,  Mr.,  63,  120 

Chandler,  Dr.  Samuel,  158 

Charlesworth,  Mr.,  139 

Charlton,  11 

Chelsea,  18 

Chenhall,  William,  153 

Cheshire,  155 

Chester,  105 

Chevely,  187,  189,  191 

Christian,  John,  131 

Clark,  Adam,  85 

Clark,  Mr.,  179,  194 

Clay^orth,  226 

Cleethorpes,  64 

Clifton,  196 

Clones,  113 

Coke,  Dr.,  164 

Cole,  Samuel,  226 


251 


252 


INDEX 


Colne,  32,  69,  163,  230 

Congleton,  230 

Conner,  Jacon,  125 

Consterdlne,  R.,  79 

Conventicle  Act,  14,  15,  17,  77,  188,  190 

Cooshea,  Ann,  125 

Cope,  Mr.,  58 

Cork,  no,  i2iflF.,  167,  224,  229,  231 

Cork,  Bishop  of,  165 

Cornwall,  21,  29,  44,  98,  136,  150,  165, 

201 
Coventry,  Bishop  of,  188 
Cowbridge,  26,  62 
Cox,  Robert,  78 
Crawford,  J.,  47 
Crisp,  Miss.,  9 
Crook,  John,  84 
Crookshank,  Mr.,  109,  120,  133 
Crowan,  151 
Crownley,  Mr.,  123,  126 
Cussons,  George,  157 


Dancer,  Mr.,  23 

Darlaston,  27,  28,  75,  89flf.,  228 

Darlington,  146 

Darney,  William,  69,  82 

Da  vies,  Mr.,  188 

Dearsby,  Mr.,  81 

Deptford,  18 

De  Queteville,  Mr.,  85 

Derg-bridge,  112 

Devizes,  48,  102,  163,  229 

Devonshire,  165 

Dixon,  Dr.,  180,  192,  195,  196 

Douglas,  84 

Down,  197 

Downes,  John,  136,  137,  201 

Dromore,  1 14 

Drumbulcan,  132 

Drury  Lane,  51,  206,  220 

Dublin,  49,  59,   107,   III,   ii8flF.,   127, 

203,  229,  231 
Dudley,  40,  100,  230 
Durbridge,  Mrs.,  178,  189 
Durell,  David,  i8off. 
Durham,  35,  68,  146,  149 

Easingwold,  146 
Eaton,  John,  9off. 
Eden-derry,  34 
Edinburg,  202,  207 
Edwards,  John,  11  iff. 
Egginton,  87,  93 
Ellis,  Mr.,  no 
Emo,  34 

Enniskillen,  77,  113,  132,  133 
Enthusiasm   of   Methodists    and    Pa- 
pists Compared,  The,  2i5ff. 


Epworth,  21,  72,  137,  149,  164,  170  227 

Eustick,  Mr.,  150 

Everett,  James,  137 

Evesham,  35,  39 

Exeter,  57,  64ff.,  looff.,  240 

Exeter,  Bishop  of,  165,  215 

Falmouth,  293. 

Faversham,  227 

Fenwick,  Michael,  109 

Fletcher,  John,  77ff.,  188 

Fletcher,  Mrs.,  78 

Flint,  Daniel,  126 

Foote,  Samuel,  205ff. 

Foster,  Mr.,  179,  194 

Fothergill,  Dr.  Thomas,  180,  190 

Fox,  Charles,  52 

Franklin,  Benjamin,  51  note,  52,  53, 

note 
Frome,  13,  I03ff. 
Frost,  Edward,  226 
Fuller,  Mary,  126 
Fuller,  Mr.,  197 
Furz,  John,  64,  162 

Ganson,  Sir  John,  225 
Gardelet,  Elizabeth,  127 
Garden,  Ensign,  43 
Garrick,  David,  51 
Garth,  118 
Gartrell,  Ann,  45 
Gaulter,  John,  123 
Georgia,  10,  169 
Gerard,  Mr.,  172 
Gibson,  Bishop,  166 
Gibson,  Joseph,  139 
Gladwick,  81 
Gloucester,  38 
Gordon  family,  197 
Gordon,  Mr.,  179,  194 
Grampound,  74,  155 
Graves,  Charles  Casper,  i74flF. 
Graves,  Mr.,  87,  137 
Great  Gardens,  20 
Green,  William,  105,  208 
Greenfield,  Edward,  152 
Grenfill,  Edward,  102 
Griffin,  Margaret,  125 
Griffiths,  John,  93 
Grimsby,  22,  47,  65 
Grimshaw,  163 
Grove,  Thomas,  i8off. 
Guernsey,  85 
Guiseley,  69 
Gwenap,  153 

Haime,  John,  70,  202 
Halifax,  36,  138,  139,  141 
Hall,  Bishop,  55 


INDEX 


253 


Hall,  James,  Szff.,  1146?. 

Hall,  Westley,  2i3flf. 

Hallward,  Mr.,  179,  194 

Hampton,  55!!.,  98,  225ff. 

Hanby,  Thomas,  72ff.,  108 

Hands,  Humphrey,  91 

Hanney,  Mary,  10 

Harle,  Mr.,  81 

Harris,  HoweU,  13,  6lflF.,  155,  162 

Hartlepool,  23 

Hatfield,  14 

Haweis,  Mr.,  189 

Hay,  62 

Hayes,  Mr.,  76 

Healey,  Jonathan,  I07ff. 

Henderson  family,  132 

Hepworth-moor,  66 

Hereford,  Bishop  of,  189,  191 

Hartford,  10 

Hewett,  Mr.,  189,  191 

Hexham,  47 

Hicks,  Samuel,  84 

Hide,  Mr.,  31 

Higson,  John,  i8ofI.,  195 

Hill,  George  Birkbeck,  196 

Hill,  Sir  Richard,  176,  179,  183,  184, 

192,  194,  195 
Hill,  Rowland,  106,  176,  177,  178,  183, 

203 
Hitchen,  52 
Hitchens,  William,  155 
Holleran,  Elizabeth,  123 
Holmes,  Mr.,  139 
Holy  Club,  The,  9 
Hooper,  Mr.,  34 
Hopper,  Christopher,  68 
Hornby,  11 
Horton,  John,  127 
Hughes,  Ann,  125 
Hughes,  Morgan,  64 
Hume,  David,  52 
Hvmtingdon,  Countess  of,  103,  148,  154, 

166,  179,  196,  197,  2i2flF.,  215,  224, 

226 
Hypocrisy  of  a  Methodist  Detected, 

213 
Hypocrite,  The,  220 

Illogan,  45 

Impostor  Detected,  The,  2i8flF. 

Imposture   of   Methodism   Displayed, 

The,  2U 
Inniscorthy,  228 
Innys,  Mr.,  48 
Irwin,  G.,  133 
Isle  of  Man,  84 
Islington,  9 

Jackson,  Mr.,  170 


Jaco,  Peter,  74,  155 

Jamison,  Mr.,  108 

Jane,  John,  69 

Jatterson,  24 

Jersey,  Isle  of,  85 

Jewell,  William,  127 

Johnson,  Samuel,  184,  205 

Jones,  Griffith,  155 

Jones,  James,  90,  95 

Jones,  Jonathan,  92 

Jones,  Joseph,  156 

Jones,  Thomas,  i23flF.,  I28ff. 

Jones,  Thomas  (student  at  Oxford), 
i8off. 

Judith,  Dowager  Countess  of  Sunder- 
land, 148 

Kay,  Benjamin,  i8off. 

Kay,  Constable,  82 

Kempis,  Thomas  k,  171 

Kennington-Common,  40 

Kent,  14 

Kew,  224 

Kilfinnan,  22 

Killashandra,  112 

King  George,  53,  67,  82,  94,  213,  223, 

224,  241 
King  James,  135 
Kingston,  76 
Kings  wood,  199 
Kinsale,  50 

Kirkby,  Rev.  John,  2i8flf. 
Kirkeel,  114 
Kirk-Heaton,  66 
Knockmanoul,  131 

Lakenham,  40 

Lane,  Justice,  27,  88,  94 

Larwood,  John,  126 

Lavington,  Bishop,  57,  165,  202,  215, 

240 
Lee,  Mr.,  177 
Lee,  Thomas,  7iflf. 
Leech,  John,  74 
Leeds,  31,  39.  68,  105,  142 
Leek,  72 

Lewis,  Thomas,  63flf. 
Leylonstone,  78 
Limerick,  109 
Lincolnshire,  15,  74 
Line,  95 

Lingham,  Elizabeth,  89 
Lingley,  11 
Litchfield,  lOO 
Litchfield,  Bishop  of,  188 
Little,  Mr.,  132 
Little,  William,  131 
Llanbrynmair,  63 
Llanerellymadd,  33 


254 


INDEX 


London,  12,  18,  19,  25,  38,  39,  53,  58, 
63,  71,  87,  106,  197,  201,  202,  220, 
225,  226,  230,  234 

London,  Bishop  of,  165 

Long-Lane,  19,  25 

Lovefeast,  The,  220 

Lythe,  79 

MacBurney,  John,  113 

MacGowan,  Rev.  John,  185 

Madeley,  77 

Magee,  George,  131 

Magheralough,  133 

Malmsbury,  160 

Manchester,  81,  102 

Marazion,  151 

Mare's  Green,  95 

Marlborough,  Duke  of,  148 

Marylebone  Fields,  25,  55 

Maskew,  Jonathan,  69 

Mather,  Alexander,  746?. 

Matthews,  James,  i8off. 

M'Auliff,  Joseph,  126 

Maxfield,  Thomas,  i5off. 

Merionethshire,  62 

Methodists  Unmasked,  222 

Methodist,   The,   A   Burlesque  Poem, 

210 
Methodist,  The,  A  Comedy,  207 
Micklefield,  84 
Middlesex,  225 
Middleton,  Erasmus,  i8off. 
Miller,  Robert,  78 
Minor,  The,  A  Comedy,  2o6ff. 
Mitchell,  202 

Mitchell,  Thomas,  69fiF.,  227 
Monmouth,  62,  85 
Moore,  Madam,  54 
Moore,  Mr.,  80 
Moorfields,  54ff.,  59 
Morgan,  James,  109 
Morgan,  Mr.,  16 
Morgan,  Mrs.,  202 
Morgan  (at  Oxford)  170,  172,  209 
Morva,  39 

Moss,  Richard,  I49ff. 
Munchin,  Honest,  29,  94 
Murlin,  John,  84 
Myles,  William,  114 

Nantwich,  57,  105 

Nash,  Beau,  17!?.,  229 

Nelson,  John,  65ff.,  102,  I36ff.,  162,  168 

Nelson,  Mrs.  John,  102,  142,  144 

Newbridge,  118 

Newcastle,  24,  26,  149 

Newgate,  10,  120,  160,  226 

Newlyn,  21,  32 

Newport,  62 


Newton,  Mr.,  188 
Newtown,  no 
North,  Lord,  52 
North-Moulton,  11,  228 
North-Taunton,  20 
Norwich,  35,  49,  76,  104 
Norwood,  226 
Nottingham,  65,  66 
Nowell,  Dr.  Thomas,  180,  l83ff.,  190,, 
I94ff. 

O'Ferrall,  Roger,  130 
Oliver,  John,  84 
Ormond  mob,  in,  119 
Oxford,   9,    16,   52,   61,    i69ff.,    i78flf., 
201,    203,   204,   205,    209,   214,   224 
Oxfordshire,  106 
Oxminton,  59 

Pately,  71 

Paterson,  Mr.,  119 

Pawson,  John,  766?. 

Pelton,  25 

Pembrock,  Alderman,  I29ff. 

Pembroke,  Earl  of,  162 

Penkridge,  46 

Penmorfa,  63 

Pensford,  19 

Pentycross,  Mr.,  177 

Penzance,  20,  21,  151 

Periam,  Joseph,  9 

Perronet,  Mr.,  46 

Perry,  Mr.,  113 

Persehouse,  Justice,  27,  88,  90,  92,  94 

Phillips,  Mary,  127 

Phillips,  Mr.,  78 

Pitt,  William,  15,  51 

Plymouth,  31,  56ff. 

Pocklington,  23,  35 

Pontiwal,  13 

Pont-y-pool,  61 

Pool,  45 

Port  Isaac,  102 

Potter,  Bishop,  169 

Pottinger,  Israel,  207 

Pretender,  I35ff.,  201G.,  212,  24I 

Pugh,  Mr.,  179,  194 

Radnorshire,  62 

Randolph,  Dr.  Thomas,  180,  190 

Rangdale,  69,  226 

Redruth,  150 

Reeves,  Jonathan,  126 

Reilly,  SheriflF,  123 

Richmond,  106 

Roe,  Robert,  198 

Rogers,  James,  ygS. 

Rolvenden,  227 

Romaine,  197 


INDEX 


255 


Rome,  211 
Romley,  Mr.,  164 
Roosky,  132 
Roscrea,  109 
Rotherham,  105,  208 
Roughlee,  32,  103 
Rugby,  78 
Ryton,  68 

Saint  Aubin,  85 

Saint  Eudy's,  40 

Saint  Francis,  216 

Saint  Giles,  80 

Saint  Ignatius,  216 

Saint  Ives,  21,  29,  44ff.,  99,  136,  229, 

230 
Saint  Just,  137,  152 
Salisbury,  187,  213,  214 
Salisbury  Plain,  64 
Sant,  Daniel,  137 
Sant,  Mr.,  100 
Sarum,  162 
Scotter,  227 
Seagar,  Mr.,  198 
Seagram,  Mrs.,  13 
Segery,  11 
Seward,  Mr.,  10,  62 
Shadford,  Mr.,  208 
Shaw,  Thomas,  186 
Sheffield,  42ff.,  97,  137 
Shepherd,  Mr.,  I52ff. 
Shepton,  31,  163 
Shepton-Mallet,  39 
Shields,  39      ~ 
Shipman,  Joseph,  i8oflF. 
Shoreman,  46 
Sidare,  131,  229 
Sidney,  Mr.,  176,  193 
Sigston,  James,  86 
Sikehouse,  139 
Sinclaire,  General,  71 
Skelton,  Charles,  126 
Skircoat-green,  22 
Slaton,  67 
Sligo,  23 

Smith,  John,  112,  132 
Somersetshire,  21,  63 
Southey,  Robert,  16,  109,  136, 137,  171, 

201,  224 
Southney-Green,  35 
Spencer,  Blakey,  80 
Spital-fields,  19 
Starkbridge,  80 
Staffordshire,  94,  99,  150,  225 
Stillingfleet,  Dr.,  178,  194 
Stithians,  154 
Stockdale,  John,  124,  129 
Stockton,  156 
Stone,  William,  32 


Sullivan,  Daniel,  I24ff.,  128 
Sunderland,  147 
Sunderland,  Earl  of,  148 
Surrey,  76 

Swaddler,  iii,  121,  126,  130 
Swaddling-bar,  22 
Swindle,  Robert,  126 
Swindon,  63 

Talgarth,  13 
Tanfield,  46 
Taunton,  21,  104 
Taylor,  Bishop,  171 
Taylor,  David,  43 
Taylor,  Mr.,  128 
Taylor,  Thomas,  8oflF. 
Tealby,  163 
Tewksbury,  53 
Thompson,  Mr.,  151,  156 
Thompson,  Thomas,  72 
Thorpe,  44,  228 
Tipton,  94 
Tolcarn,  31 
Tolly,  Mr.,  150 
Tompkins,  Henry,  150 
Tonyloman,  133 
Tooker,  William,  126 
Toplady,  Rev.  Augustus,  203 
Totherham,  57 
Tottenham  Court,  60 
Trebouan,  21 
Trembath,  John,  120,  202 
Trevecka,  13,  61,  196,  197 
Trimmell,    Margaret,  126 
Tuck,  Stephen,  104 
Turner,  John,  91 
Turner,  Jonas,  92 
Turner,  Mary,  93 

Uffcumbe,  103 
Ulverston,  53 
Upton,  18 
Usk,  62 

Valton,  John,  8iflf. 

Wakefield,  41,  102,  230 

Walker,  Mr.  J.  U.,  36,  80 

Walpole,  200 

Walsal,  27ff.,  88ff.,  230 

Walsh,  Thomas,  I09ff. 

Waltown,  152 

Ward,  Francis,  26,  9off.,  93,  94 

Warrington,  74 

Waterford,  34,  128,  131,  228,  229 

Watkins,  John,  13 

Wednesbury,  26ff.,  31,  42,  44,  46,  87ff., 

163,  165,  167,  225,  229,  240 
Wednock,  45,  99 


256 


INDEX 


Welling,  Mr.,  189,  190,  I92ff. 

Wenlock,  77 

Wesley,  Charles,  10,  16,  28,  38-50,  77, 
87flf.,  89,  94,  95,  96,  97,  99,  107,  108, 
118,  120,  122,  126,  137,  148,  155,  160, 

161,  163,  164,  169-176,  203,  204,  212, 
213,  214,  224,  234,  236,  239 

Wesley,  John,  9,  11,  14,  15,  16-37,  38, 
51,  65,  68,  87fif.,  93ff-,  98,  ii8ff.,  129, 
130,  131,  132,  133,  136,  146,  147,  149, 
150,  151,  152,  153,  154,  156,  159,  161, 

162,  163,  164,  i66flF.,  197,  198,  199, 
200,  201,  202,  203,  204,  208,  209,  211, 
212,  213,  214,  215, 217,  218, 221, 223, 
224,  225,  226,  227,  228,  229,  230,  231, 
232,  234,  236,  239,  241,  242 

Wesley,  Martha,  2i3flF. 

Wesley,  Samuel,  172,  173,  194 

Wesley,  Susanna,  17 

West  Bromwich,  91,  92 

Westell,  Mr.,  146 

Wheatley,  James,  126 

Wheaton-Aston,  189,  191 

Wheeler,  B.,  193 

White,  Rev.  George,  163 

Whitefield,  George,  10,  16,  38,  51-60, 
105,  121,  127,  159,  160,  161,  165,  166, 
172,  174,  177,  178,  181,  182,  183,  184, 
192,  194,  195,  201,  203,  204,  205,  206, 
207,  215,  225,  231,  233,  234,  236,  239 

Whitehead,  Dr.,  170 


Whit  more,  E.,  193 
WHberforce,  Mr.,  14 
Wilks,  Milford,  93 
William  and  Mary,  135 
Williams,  James,  126 
Williams,  Mr.,  88 
Williams,  Mr.,  230 
Williams,  Thomas,  118 
Wittenton,  100 
Wolverhampton,  75 
Wood,  Samuel,  34 
Woodley,  155 
Worcester,  48 
Worcester,  Bishop  of,  188 
Wrangle,  103,  227 
Wrexham,  57,  84 
Wright,  Ann,  124 
Wright,  Duncan,  79 
Wright,  Mr.,  192 
Wroote,  169 
Wycombe,  22 

Yeadon,  69 
Yeoman,  James,  91 
Yewdall,  Zechariah,  85 
York,  I43ff. 
York  Castle,  76 
Yorkshire,  84 
Youghal,  40 
Young,  Mrs.,  119 


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